Michael Wynn's Occult Reference Library
PASSIVE

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0 0 INITIATION CEREMONY

ten permission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may cause me to lose control of my thoughts, words or actions. neither will i use my occult powers for any evil purposes and i further promise to persevere with firmness and courage through the ceremony of my admission, and these points i generally and severally, upon this sacred and sublime symbol swear to observe without evasion, equivoc

3 8 INITIATION CEREMONY

the solid triangular pyramid. hiero: the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of 4 triangles, 3 visible and one concealed, which yet use the synthesis of the rest. the 3 visible triangles represent fire solar, volcanic and astral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the three conditions of heat, aud, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material un

aces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac and the stones are its various degrees and divisions. the two children standing respectively on water and earth, represent the generating influence of both brought into action by the rays of the sun. they are the two inferior or passive elements, as the sun and the air above them are the superior and active elements, of fire and air. furthermore, these two children resemble the sign gemini, which unites the earthly sign of taurus with the watery sign of cancer and this sign was by the greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the as

4 7 INITIATION CEREMONY

hway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of th

ADDTLS

it, like the most gentle sheet-lightning in summer. it will aid the reader considerably, if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment s notice. the square h of mph in the great cross of the c tablet. triangle no. 1: seven of cups, h. triangle no. 2: m. triangle no. 3: c. triangle no. 4: c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of o of omebb in the sephirotic cr

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

o define, and corresponds pretty closely to our word 'control' when i tell you that some have translated it 'morality' you will shrink appalled and aghast at this revelation of the brainless baseness of humanity. the word 'control' is here not very different from the word 'inhibition' as used by biologists. a primary cell, such as the amoeba, is in one sense completely free, in another completely passive. all parts of it are alike. any part of its surface can ingest its food. if you cut it in half, the only result is that you have two perfect amoebae instead of one. how far is this condition removed in the evolutionary scale from trunk murders! organisms developed by specialising their component structures have not achieved this so much by an acquisition of new powers, as by a restriction

and yet that if you trust him you are certain to be deceived. i can only explain this, if at all, by pointing out that, since all truth is relative, all truth is falsehood. in one sense mercury is the great enemy; mercury is mind, and it is the mind that we have set out to conquer. 14. the last of the seven sacred planets is the moon. the moon represents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of man and god; she is the supreme purity: isis the virgin, isis the virgin

ome of them are very significant in this connection of yoga. for instance, in the matter of endurance, such as holding out a weight at arm's length, you can usually beat a man stronger than yourself. if you attend to your arm, you will probably tire in a minute; if you fix your mind resolutely on something else, you can go on for five minutes or ten, or even longer. it is a question of active and passive; when asana begins to annoy you the reply is to annoy it, to match the active thought of controlling the minute muscular movement against the passive thought of easing the irritation and disturbance. 17. now i do not believe that there are any rules for doing this that will be any use to you. there are innumerable little tricks that you might try; only it is, as in the case of the posture

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ck we can profitably compare the essence of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critic

ALEISTER CROWLEY BOOK OF LIES

upon this page is the 77 77 sigil of babalon) n l 7 o this is the seal upon the ring that is on the forefinger of it: and it is the seal upon the tombs of them whom she hath slain. here is wisdom. let him that hath understanding count the number of our lady; for it is the number of a woman; and her number is an hundred and fifty and six [108] commentary( mu-theta) 49 is the square of 7. 7 is the passive and feminine number. the chapter should be read in connection with chapter 31 for it now reappears. the chapter heading, the waratah, is a voluptuous scarlet flower, common in australia, and this connects the chapter with chapters 28 and 29; but this is only an allusion, for the subject of the chapter is our lady babalon, who is conceived as the feminine counterpart of it. this does not ag

ALEISTER CROWLEY LIBER CHANOKH

english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup

ater, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created they them; m

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the more or less technical language in which it is written. the essence of magick is simple enough in all conscience. it is not otherwise with the art of government. the aim is simply prosperity; but the theory is tangled, and the practice beset with briars. in the same way magick is merely to be and to do. i should add "to suffer. for magick is the verb; and it is part of the training to use the passive voice. this is, however, a matter of initiation rather than of magick in xxii its ordinary sense. it is not my fault if being is baffling, and doing desperate! yet, once the above principles are firmly fixed in the mind, it is easy enough to sum up the situation very shortly. one must find out for oneself, and make sure beyond doubt "who" one is "what" one is "why" one is. this done, one m

r formula, that of tetragrammaton. the essence of the force invoked is one, but the "god" represents the germ or beginning of the force, the "archangel" its development; and so on, until, with the "spirit, we have the completion and perfection of that force. 16 the formula of the cup is not so well suited for evocations, and the magical hierarchy is not involved in the same way; for the cup being passive rather than active, it is not fitting for the magician to use it in respect of anything but the highest. in practical working it consequently means little but prayer, and that prayer the "prayer of silence< the formula of the dagger is again unsuitable for either purpose, since the natu

hierarchical formula of the hebrews with its tedious prayers, conjurations, and curses. it will be noted, however, that in this invocation of thoth which we have summarized, there is another formula contained, the reverberating or reciprocating formula, which may be called the formula of horus and harpocrates. the magician addresses the god with an active projection of his will, and then becomes passive while the god addresses the universe. in the fourth part he remains silent, listening, to the prayer which arises therefrom. the formula of this invocation of thoth may also be classed under tetragrammaton. the first part is fire, the eager prayer of the magician, the second water, in which the magician listens to, or catches the reflection of, the god. the third part is air, the marriage

elf, in due season> and the phallic symbol of resurrection. will itself must be ready to culminate in the surrender of that will<lxv and liber vii> the aspiration's arrow that is shot against the holy dove must transmute itself into the wondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist above the abyss; any idea not so equilibrated is below the abyss, contains in itself an unmitigated duality or falsehood, and is to that extent qliphotic<qabalah for the use of this word, and study the doctrine concerning the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense fals

nly through the one at the eye-piece of the instrument, so the natural eyes, ceasing to give any message to the brain, the attention is withdrawn from them, and the man begins to see through the astral eyes. these methods appear to the master therion to be unsatisfactory. very often they do not work at all. it is difficult to teach a person to use these methods; and, worst of all, they are purely passive! you can see only what is shewn you, and you are probably shewn things perfectly pointless and irrelevant. the proper method is as follows- develop the body of light until it is just as real to you as your other body, teach it to travel to any desired symbol, and enable it to perform all necessary rites and invocations. in short, educate it. ultimately, the relation of that body with your

by failure, or too much encouraged by success, in any one practice or set of practices. what you are doing is what will be of real value to you in the end; and that is, developing a character, creating a karma, which will give you the power to do your will. iv divination is so important a branch of magick as almost to demand a separate treatise. genius is composed of two sides; the active and the passive. the power to execute the will is but blind force unless the will be enlightened. at every stage of a magical operation it is necessary to know what one is doing, and to be sure that one is acting wisely. acute sensitiveness is always associated with genius; the power to perceive the universe accurately, to analyse, coordinate, and judge impressions is the foundation of all great work. an

to prevent personation of the "shade. it is of course easy, but can rarely be advisable, to evoke the shade of a suicide, or of one violently slain or suddenly dead. of what use is such an operation, save to gratify curiosity or vanity? one must add a word on spiritism, which is a sort of indiscriminate necromancy- one might prefer the word necrophilia- by amateurs. they make themselves perfectly passive, and, so far from employing any methods of protection, deliberately invite all and sundry spirits, demons, shells of the dead, all the excrement and filth of earth and hell, to squirt their slime over them. this invitation is readily accepted, unless a clean man be present with an aura good enough to frighten these foul denizens of the pit. no spiritualistic manifestation has ever taken pl

ficient to swerve it. the "hear me" clause is now uttered by the normal human consciousness, withdrawn to the physical body; the adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the beloved- section g. the adept, though withdrawn, shall have maintained the extension of his symbol. he now repeats the signs as before, save that he makes the passive invoking pentagram of spirit. he concentrates 284 his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake vehemently with vibrations of love reverberating with the word

-alpha-iota-rho-epsilon gr:sigma-omega-tau-eta-rho gr:kappa-omicronsigma- mu-omicron-upsilon, gr:iota-omega gr:pi-alpha-nu, gr:iota-omega gr:pi-alpha-nu; or, for allah, hua allahu alazi lailaha illa hua. let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that lord, and armed against all other. 25 "concerning the active and the passive- let the philosophus change from the active love of his particular deity to a state of passive waiting, even almost a repulsion, the repulsion not of distaste, but of sublime modesty. as it is written, liber lxv. ii. 59 "i have called unto thee, and i have journeyed with thee<equinox has..journeyed unto thee, and it availed me not" 60 "i waited patiently, and thou wast with me f

ALEISTER CROWLEY MAGICK WITHOUT TEARS

any expression to nothing by taking any two equal and opposite terms (thus n(-n= 0 "we ought therefore to be able to get any expression that we want from nothing; we merely have to be careful that the terms shall be precisely opposite and equal (0= n- n. this then they did, and began to diagrammatize the universe as the oe s.b. cap "i- a pair of opposites, the yang or active male, and the yin or passive female, principles. they represented the yang by an unbroken, the yin by a broken, line (the first manifestation in nature of these two is th i yang, the sun, and the th i yin, the moon) this being a little large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe

ugh not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the work. magic without tears get any book for free on: www.abika.com 109 of what nature is this power, this authority, this understanding, this wisdom- will (i go up from geburah to chokmah) of the passive side it is comparatively easy to form some idea; for the qualities essential are mainly extensions of those that all of us possess in some degree. and whether understanding- wisdom is "right" or "wrong" must be largely a matter of opinion; often time only can decide such points. but for the active side it is necessary to postulate the existence of a form of energy at their disposal which i

ebound. 3. things theoretically feasible are practically impossible when (a) desirable though their accomplishment may be, it is not the one feat magic without tears get any book for free on: www.abika.com 114 essential to the particular work in hand and the moment (b) the sum total of available energy being used up by that special task, there is none available for side-issues (c) the opposition, passive or active, is too strong, temporarily, to overcome. more largely, one cannot judge how a plan is progressing when one has no precise idea what it is. a soldier is told to "attack" he may be intended to win through, to cover a general retreat, or to gain time by deliberate sacrifice. only the commander in chief knows what the order means, or why he issues it; and even he does not know the i

t the surrender of the will. nor is this idea of surrender actually correct; the will must be identified with the divine will, so-called. one wants to become like a mighty flowing river, which is not consciously aiming at the sea, and is certainly not yielding to any external influence. it is acting in conformity with the law of its own nature, with the tao. one can describe it, if necessary, as "passive love; but it is love (in effect) raised to its highest potential. we come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "law" i can never understand why it is that mystics fail to see that their smarmy doctrine of surrender actually insists upon the duality which they have set out to abolish! i certainly have no intention of "holdi

ar pay) now then, i hope that we have succeeded in clarifying this exceptionally muddy marish water of morality from most of its alien and toxic dirt; too often the aspirant to the sacred wisdom finds no firm path under his feet; the bog of respectability mires him who sought the garden of delights; soon the last bubbles burst from his choked lungs; he is engulfed in the slough of despond. in the passive elements of earth and water is no creative virtue to cleanse themselves from such impurity as they chance to acquire; it is therefore of cardinal importance to watch them, guard them, keep their purity untainted and unsoiled; shall the holy grail brim with poison of asps, and the golden paten be defiled with the bread of iniquity? come fire, come air, cleanse ye and kindle the pure instrum

ALEISTER CROWLEY MEDITATION

tell when a thread of a particular colour will be woven into the carpet of destiny. it is only when the carpet is finished and seen from a proper distance that the position of that particular strand is seen to be necessary. from this one is tempted to break a lance on that most ancient battlefield, free-will and destiny. but even though every man is "determined" so that every action is merely the passive resultant of the sum-total of the forces which have acted upon him from eternity, so that his own will is only the echo of the will of the universe, yet that consciousness of "free-will" is valuable; and if he really understands it as being the partial and individual expression of that internal motion in a universe whose sum is rest, by so much will he feel that harmony, that totality. and

magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our lady babalon, and the cup of the sacrament. this cup is full of bitterness, and of blood, and of intoxication. the understanding of the magus is his link with the invisible, on the passive side. his will errs actively by opposing itself to the universal will. his understanding errs passively when it receives influence from that which is not the ultimate truth. in the beginning the cup of the student is almost empty; and even such truth as he receives may leak away, and be lost. they say that the venetians made glasses which changed colour if poison was put into them; of such

ALEISTER CROWLEY SEPHER SEPHIROTH

r help q(z plenitude of plenitudes ywlmh ywlm 178 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (or, zealous) god (deut. 4:24 )nq l) outcry, clamour hq(z layer of snares; supplanter; jacob bq(y angel of the gods myhl)h k)lm passive (as opposed to lbqxm= active) lybqm 184 ancient time; eastward ldqn to number; to visit; to inspect dqp 186 qoph: the back of the head; an ape pwq a stone of stumbling, a rock to fall over (is. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose

titude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdition; the destroyer (ex. 12:23) tyx#m copper ore; bronze t#xn to love very much *nnx victories *myxcn 759 powder(s) of the merchant lkwr tqb) music *nwgn 760 both active and passive (said in the qabalah re: the sephiroth) lbqtmw lybqm confinement, detention trc( resemblance, likeness, image *nwymd at the end of the days; the right hand *nymy wings *mypnk bone; substance, essence; body *mc( divination; witchcraft *msq 761 ruin, destruction, sudden death *ns) 762 a structure; mode of building *nynb apertures *mybqn 764 gracious, obliging, indulgent *nwnx brains *nyxwm 7

ALEISTER CROWLEY THE LOST CONTINENT

half an hour, though they do so four times daily. these beds remain active only for a few days, and they are then thrown into the ninth stage by being taken into a room where is a cauldron of great size. they are thrown into this and sprinkled with black phosphorus* the zro then divides into two parts, one liquid, one solid. neither of these has any ascertainable properties, for it is absolutely passive to the will of the user, who may taste therein his utmost desire, whether for food or drink. among adults there is no other food or drink than this. the children are not allowed to taste it. the black phosphorus is always added by a high priestess, and it is not known in what manner she does this. the zro that may remain is the subject of eternal experiments by the magicians. it is general

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e bigger any 'one' gets, the more conscious it is of its "minus one' wife, the more clearly it sees that 'one; is illusion, and had better cancel out. the general process of initiation is therefore the same for all possible universes. from the standpoint of physics, the original inertia expresses itself as two complementary forms of energy- the small active negative electron (hadit) and the large passive positive electron (nuit (it has recently been shown that the mass of matter is zero. when these satisfy each other, two phenomena occur (1) their opposed equalities cancel out to zero (perhaps even to 0 to the 0 power, thus restoring the original indeterminate nothing (2) a "child" is born of the union; i.e, a positive phenomenon is ;produced, whose nature is entirely different from that o

eils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half-iontellectual half-comprehension of the nature of the truth, which has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has

is forgotten. the object of love must therefore be one with the lover in something more than the will to unite magnetically; it must be in passionate partnership with the will of which the will-to-love is only the magical symbol. perhaps no two wills can be identical, but at least they can be so sympathetic that the manifestations are not likely to clash. it is not enough to have a partner of the passive type who bleats "thy will is done- that ends in contempt, boredom and distrust. one wants a passion that can blend with one's own. where this is the case, it does not matter so much whether the mental expression is syndromic; it is, indeed, better when two entirely different worlds of thought and experience have led to sister conclusions. but it is essential that the habit of mind should b

of its rightful lord. the mystery is indeed this, that in so prosperous and joyous a city, there should still be groups of malcontents whose grumblings are occasionally audible. al ii,13 "for why? because thou wast the knower, and me" the old comment 13. for so long as any answer remains, there is no thing known. knowledge is the loss of the knower in the known "and me (not "and i, hadit was the passive, which could not arise because of the existence of the knower "and" implying further duality- which is ignorance. the new comment hadit had to overcome the silly 'knower' who thought everything was sorrow. cf "who am i "thou knowest" in chapter i. i am far from satisfied with either of the above interpretations of this verse. we shall see a little later, verses 27 sqq, a general objection

matter in more polished shape. i append liber trigrammaton with the attribution aforesaid. sub figura xxvii. the book of the trigrams of the mutations of the tao with the yin and yang* here is nothing under its three forms. it is not, yet informeth all things. i narrowed breath. represents concentration, including aspiration- now cometh the glory of the single one, as an imperfection and stain. l passive undulation, without effort, unchecked- but by the weak one the mother was it equilibrated. c. vide s. and k* also the purity was divided by strength, the force of the demiurge. h. forcible addition of pure breath to other sounds. represents effort* and the cross was formulated in the universe that as yet was not. x combines k& s* but now the imperfection became manifest, presiding over the

s. liber aleph has detailed instruction on numerous points involved in these questions. why "eight and ninety" rules of art? i am totally unable to suggest a reason satisfactory to myself; but 90 is tzaddi, the "emperor, and 8, cheth, the "charioteer" or cup-bearer; the phrase might them conceivably mean "with majesty. alternatively, 98= 2 x 49: now two is the number of the will, and seven of the passive senses. 98 might then mean the full expansion of the senses (7 x 7) balanced against each other, and controlled firmly by the will "exceed by delicacy: this does not mean, by refraining from so-called animalism. one should make every act a sacrament, full of divinest ecstasy and nourishment. there is no act which true delicacy cannot consecrate. it is one thing to be like a sow, unconsciou

and won! al iii,57 "despise also all cowards; professional soldiers who dare not fight, but play; all fools despise" the new comment to fight is the right and duty of every male,as of every woman to rejoice in his strength and to honour and perpetuate it by her love. my primary objection to christianity is 'gentle jesus, meek and mild' the pacifist, the conscientious objector, the tolstoyan, the 'passive resister' when the kaiser fled, and the germans surrendered their fleet, they abandoned nietzshe for jesus. rodjestvensky and gervera took their fleets out to certain destruction. the irish revolutionists of easter week, 1916, fought and died like men; and they have established a tradition 'jesus' himself, in the legend 'set his face as a flint to go to jerusalem' with the foreknowledge of

ph nia-but my left hand is empty, for i have crushed an universe& nought remains" the old comment 72. coph nia. i cannot trace this anywhere; but kophnia adds to 231, nia is ain backwards; coph suggests qoph. all very unsatisfactory. the new comment "the double wand of power" is a curious variant of the common "wand of double power; the general meaning is "i control alike the forces of active and passive "coph nia: the original ms. has; left incomplete as not having been properly heard. the present text was filled in later in her own hand by the first scarlet woman. the egyptian gods are usually represented as bearing an ankh, or sandal-strap, in the left hand, the wand being in the right. this ankh signifies the power to go, characteristic of a god. but apparently ra hoor khuit had an uni

ALEISTER CROWLEY THE QABALAH

h, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eter

om malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla, eloah v

zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4

ALEISTER CROWLEY THE SWORD OF SONG

to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory encompassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods* in order to get over the ethical difficulties presented by the na ve naturalis

ALEISTER CROWLEY EQ I 5

m, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, ih, yah, and ihvhy; and the angelic hosts by avpnim, auphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passive potency, called binh, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms a triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and aima, mima, the great productive mother, who is etern

malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-daath, and

in is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flames (ps. c

ALEISTER CROWLEY EQUINOX EQ I 2 2

ing paths are twenty-two in number, and are distinguished by the twenty-two letters of the hebrew alphabet, making with the ten sephiroth themselves the thirty-two paths of wisdom of the sepher yetzirah" the letters, he then points out to him, form the symbol of the serpent of wisdom, and the sephiroth the flaming sword "the two pillars right and left of the tree are the symbols of the active and passive, male and female- adam and eve. the pillars further represent the two kerubim of the ark; the right, male- metatron; and the left, female- sandalphon. above them ever burn the lamps of their spiritual essence, the higher life, of which they are the partakers in the eternal uncreated one" illustration on page 269 described "diagram 24. the caduceus of hermes" this is composed of two figures

s an appropriate hieroglyph of fire. it is formed of four triangles, three visible and one concealed: which latter is the synthesis of the rest. the three visible triangles represent fire, solar, volcanic and astral; while the fourth represents latent heat. the three words: hb:dalet hb:vau hb:aleph hb:bet hb:vau hb:aleph hb:resh hb:vau hb:aleph refer to three conditions of heat: aud, active; aub, passive;12 aur, the equilibrated; while hb:shin hb:aleph (ash) is the name of fire "the thirty-first path of the sepher yetzirah, which answereth to the letter hb:shin, is called the perpetual intelligence; and it is so called because it regulateth the motions of the sun and moon in their proper order; each in an orbit convenient for it. it is, therefore, the reflection of the sphere of fire; and

ent the thirty-six decantes; and then again into seventy-two quinaries. thus the sun itself embraces the whole creation in its rays. the seven hebrew yodhs falling through the air refer to the solar influence descending "the two children, standing respectively on water and earth, represent the generating influences of both, brought into action by the rays of the sun. they are the two inferior and passive elements, as the sun and the air above them are the superior and active elements of fire and air" furthermore, these two children resemble the sign gemini (which the greeks and romans referred to castor and pollux, which unites the earthly sign of taurus and the watery sign of cancer. the "hiereus" then shows the theoricus the tablet of "the astrological symbols of the planets,"15 and expl

7 ritual. after which he explains to him the eighteenth key of the tarot. it represents the moon in its increase in the side of gedulah; it has sixteen principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the prac

ALEISTER CROWLEY EQUINOX EQ I 2 3

advice of the skull (the two books failing on the matter, i lay down in my usual place, protecting the lofty thoughts from impure contact, resolved to be pierced through and through rather than to let these black devils brush the holy books. to be pierced through could not do me much harm; and the holes would soon be stopped up by the skilful hand of my worthy understudy. evidently my attitude of passive resistance surprised the 374 natives. they gathered around me and began singing a strange "m lop e" one of their chiefs passed his hands over my face, and i became at once unconscious. when i awoke i was still covering the coffin, but the surroundings had changed. over me was a huge canopy of magnificent trees in full bloom of youth. nature had certainly not been helped in the forming of t

ALEISTER CROWLEY EQUINOX EQ I 3 2

ified. also the rose and cross resumes inri. now inri conceals iao, and iao besides its apophis signification (for iao is the gnostic name of the most high iaida) is amoun descending_ he, the concealed one! when isis and osiris are united. it is the ankh which is held in the hand of chesed, and reveals the man whose majesty is that of the ten sephiroth (which are combined in the ankh);10 but in a passive way. this and the wands are the 224 correlatives of the serpent and the sword; 10 see diagram 61. for the sword is active, the serpent passive, while the active wand11 in each case is of the paths, and the passive ankh of the sephiroth. the ankh is held by the kether band, seeing that to kether alone should we hold fast in the passive reception of light (passive because it is held in the l

ALEISTER CROWLEY EQUINOX EQ I 3 3

, i was allowing my eternal enemies, the harpies to whom i have already referred, the following of their fancy for a while. they were poachy enough for me not to fear them. earlier in the evening i and a few friends had been discussing affinities and mysteries, among other subjects, and as i lay in bed one of the recent mysteries gave mental food to the harpies. my thoughts were of course utterly passive and need no record. but something which subsequently happened causes me to mention this. let me recall the main facts of the brighton murder. on the night of the crime there had been a dinner-party at the house of mrs. ridley. towards midnight the hostess remained alone with her servants: a butler, two footmen, a 287 cook and two maids. mrs. ridley's apartments have a full view of the sea

ALEISTER CROWLEY EQUINOX EQ I 3

is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul agains

case of some other old travellers, have been verified by men of science, and deserve or belief. i shall not repeat his story of how, after having intoxicated them with hashish (whence the word "assassin) the old man of the mountains shut up in a garden filled with delights those of his youngest disciples to whom he wished to give an idea of paradise as an earnest of the reward, so to speak, of a passive and unreflecting obedience. the reader may consult, concerning the secret society of hashishins, the work of von hammer- purgstall, and the note of m. sylvestre de sacy contained in vol. 16 of "m mories de l'acad mie des inscriptions et belles-lettres; and, with regard to the etymology of the word "assassin" his letter to the editor of the "moniteur" in no. 359 of the year 1809. herodotus

ALEISTER CROWLEY EQUINOX EQ I 4 3

men knew- on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove's; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill- and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain 86 to breathe fond prayers; and (marry) if man's soul were measured by his sighs he need not linger to attain. nay! while the beast squats there, above him, smiling on him; as he vows wonderf

ALEISTER CROWLEY EQUINOX EQ I 4

ype on a nice page the magnificent essay which we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get to the bottom of things without becoming defiled. i hope mr. watkins is a true christian. v. b. n. the porch. vol. i, no. 3. on the good, or the one. by plotinus. we took up this book

ALEX SANDERS THE KING OF THE WITCHES

tion increased to an unprecedented size. it was interesting work and the praise he reaped was gratifying, yet spiritualism to alex was but a pale imitation of witchcraft. disturbing the dead was too close to necromancy, to which witches object, and he disliked keeping secret the source of his powers. witchcraft was infinitely more satisfying because each member actively participated; there was no passive audience as in spiritualism. alex's new-found popularity turned his head, however, and he began to boast that he could have any girl he wanted. one of his colleagues in the laboratory was a quiet girl, tall-at five-foot-seven, the same height as alex-and more refined than the others. doreen and he became lovers. he was twenty-one, she nineteen, when they married and moved into a small two

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

these are the greater builders in their various groups. 2. the manipulators of the initiated energy. these are the myriads of workers with force who transmit the impulse in their turn to the elemental essence. they are the builders of lesser degree, but are on the evolutionary arc as are the first group. 3. the recipients of force, the sumtotal of the living substance of a plane. these lives are passive- 526- a treatise on cosmic fire copyright 1998 lucis trust in the hands of the builders of greater degree. the three groups to be considered are: 1. the elementals of densest matter. 2. the elementals of liquid matter. 3. the elementals of gaseous matter. we must bear in mind as we study these three groups that we are not concerned with the transmitters, but with the manipulators and with

eatise on cosmic fire copyright 1998 lucis trust cases which do occur these devas pass several cycles in the bird kingdom, building in a response to a vibration which will ultimately swing them into the human family. in this way they become accustomed to the use of a gross form without the limitations, and impurities, which the animal kingdom engenders. second. many devas pass out of the group of passive lives in the effort to become manipulating lives via the bird kingdom, and before becoming fairies, elves, gnomes, or other sprites, pass a certain number of cycles in the bird realm. why the two above events occur will not be apparent to the casual reader, nor will the true connection between the birds and the devas be accurately realised by the occult student unless he applies himself to

nder the urge of circumstance and they are the bulk of the human race it should be pointed out that they are a part of the creative activity of some greater, and more advanced, entity. as self-conscious evolution proceeds, more and more of the human family will become creators and intelligent workers in connection with deva substance. in the initial stages, therefore, of their dissociation from a passive attitude, there will be found a revolt against law and order, a refusal to be governed, and an ability evidenced to follow out an individual concept at the expense of the group, great or small. this apparent defect, evolution itself and experience will remedy, and as the consciousness becomes alive to higher vibrations the man will become aware of the purpose and plan of the intelligence o

plan of the intelligence of his group. he will awaken to the beauty of that plan and will begin to submerge his own interests in the greater, and to co-operate intelligently. the creative power which had before been of a separative nature will be offered as a willing sacrifice to the greater energy, and his small plans and ideas will be merged in the greater ones. he will no longer, however, be a passive unit, swept hither and thither by the energy of his group, but will become a positive, active potent force, self-immolated through intelligent recognition of the greater plan. he will become alive to the fact that there are living forces in nature. as the greater energy thrills through him, his own latent powers are awakened. he sees and knows the deva forces and can consequently work with

little more fully than with the other laws, for mankind is now at the stage where a number of its units are ready to come under the specific influence of this law, and thus be transferred out of the hall of learning, via the hall of wisdom, into the fifth or spiritual kingdom. this law of the schools does not specifically apply to the deva evolution. they come under another law called "the law of passive resistance" which does not concern us here, nor would it profit us to consider it. three main groups of existences are controlled by it: 1. human beings from the moment they tread the probationary path. 2. all the units of the fifth kingdom, therefore, all the members of the hierarchy. 3. the planetary logoi throughout the system. it will be apparent, therefore, that this law concerns the

express themselves through the lower kinds of mental matter are so changed by it into slower vibrations that are responded to by astral matter that the two bodies are continually vibrating together, and become very closely interwoven" the ancient wisdom by- 785- a treatise on cosmic fire copyright 1998 lucis trust mrs. besant. 97 9 1. there are two main cosmic principles in nature: a. active and passive, male and female. s. d, ii, 556. i, 46. b. buddhi and mahat. see also s. d, i, 357. ii, 649. iii, 273. 2. these higher principles united produce the three and the seven. s. d, i, 46. a. they are called the three rays of essence and the four aspects. s. d, i, 147. b. they can be called the three vehicles with their three aspects and atma. s. d, i, 182. c. they are also called the three-tong

ALICE A BAILEY05 THE LIGHT OF THE SOUL

a aspires to, but which is a form of trance. this self-imposed quieting is not only a detriment to the achievement of the highest yoga but is excessively dangerous in many cases. students will do well to remember that right activity of the mind and its correct use is the goal of- 17- the light of the soul copyright 1998 lucis trust yoga, and that the state called "a blank mind" and a condition of passive receptivity, with the sense relations cut off or atrophied, is not part of the process. the sleep here referred to is not the passing of the body into the state of slumber, but the putting to sleep of the vrittis. it is the negation of the contacts of the senses without the sixth sense, the mind, superseding their activities. in this condition of sleep, a man is open to hallucination, to d

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

eld of knowledge that has been extensively studied, and much headway has been made by psychologists in understanding the processes of mentation "thinking" dr. jung tells us "is one of the four basic psychological functions. it is that psychological function which, in accordance with its own laws, brings given presentations into conceptual connection. it is an apperceptive activity both active and passive. active thinking is an act of the will; passive thinking is an occurrence."6(6) as we shall see later, it is the thought apparatus which is involved in meditation and which must be trained to add to this first function of the mind an ability to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind

ires insight, sympathy and understanding on the part of the teacher. there is an increasing realization among educators of this need to lift the more advanced educational processes and so raise those subjected to their influence out of the realm of the purely analytical critical mind into that of pure reason and intuitive perception. bertrand russell points out that "education should not aim at a passive awareness of dead facts but at an activity directed towards the world that our efforts are to create" but we must remember that creation posits an alive and functioning creator, acting with intention and utilizing the creative imagination. could it be said that this is the effect of our modern educational systems? is not the mind standardized and held down by our mass system and by the met

ction is to act as an intermediary between the soul and the brain and to transmit to the brain that of which the man, as a soul, has become aware. this becomes possible when the old mental activities are superseded by the higher, and when the mind can be rendered temporarily insensitive to all outer calls upon its attention. this, however, is not brought about by any methods of rendering the mind passive and receptive, or by any system of "blanking" the mind, or stunning it into negativity, or other forms of self-hypnotism. it is caused by the expulsive force of a new and bigger interest, and by the one-pointed attention of the focussed mental faculties to a new world of phenomena and of force. this system is that of concentration, the first and most arduous step towards the illumination o

been studied, the quality animating it and the motive or cause of the manifestation of the form has been considered. at the same time there has been an ever deeper concentration, and a more intense meditation. the attention has sunk inward increasingly, and outer things have been steadily negated; this has not been- 49- from intellect to intuition copyright 1998 lucis trust accomplished through a passive attitude, but through one of a most keen and vital interest. the meditation has been positive in its method and has not led to a negative or trance condition. the mind has been busy all the time, but busy in one direction. finally, there comes the stage which is called bliss, or identification. the consciousness is no longer focussed in the intellect but becomes identified with the object

entirely on the phenomenal world. we shall consider the manner how he could carry his focussed thought higher and higher (to use the language of the mystic) until mind itself failed, and he found himself on a peak of thought from which a new world could be visioned. in the meditation process up to this stage there has been an intense activity, and no condition of quiescence, of negativity, or of passive receptivity. the physical body has been forgotten and the brain held in a state of positive receptiveness, ready to be swept into action by the mind when it again turns its attention downwards. we must- 57- from intellect to intuition copyright 1998 lucis trust remember that in using all such words as "upwards" and "downwards "higher" and "lower" we are talking symbolically. one of the fir

itself it discards reasonings."12(78) the versatility of the rapidly moving and sensitively responsive mental substance can be brought, we have seen, into a stabilized condition, through prolonged meditation. this brings about a state of mind which renders the thinker unresponsive to vibrations and contacts coming from the outer phenomenal world and from the world of the emotions, and so renders passive the sensory apparatus, the brain and that vast inter-locking network which we call the nervous system. the world in which man usually functions is shut off, yet he preserves at the same time an intense mental attention and a one-pointed orientation to the new world in which that which we call the soul lives and moves. the true student of meditation learns to be wide awake mentally, and pot

al ways of understanding contemplation. it is the interlude wherein the soul is active. this soul activity is preceded by what we might call an upward activity. the physical brain has been quieted and held steady; the feeling or sensory apparatus has also been stilled and is no longer permitted to register information from its usual field of awareness; the mind has been focussed and held actively passive in the light which streams from the kingdom of the soul. we refuse the passage of any information from the world of ordinary phenomena. this has been brought about through right concentration and meditation. this achieved, there ensues the interlude wherein the man knows himself to be a soul, dwelling in the eternal and freed from the limitations of form. this interlude is necessarily brie

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

any leader or national activity. such old methods have long been tried and have failed to bring peace on earth. the members of the new group of world servers, and those associated with them, stand for no party, neither for nor against any group or form of control. this is their imperative position. for attack or counter-attack they have not time, energy or money. yet their attitude is not one of "passive non-resistance. they are at work balancing world forces, and fostering the growth of that group of men who stand for good will, understanding and brotherhood- 404- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the world of men today can be divided into two major groups. they are those who are fighting for some political party, some form of natio

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

rewith to serve, by means of which to express the results of achievement or to express that joy and peace which is the soul nature and of value to others. in physical convalescence, when the patient has won the battle but is too ill as yet to know it, there comes that difficult time wherein there is no desire to return to life, no power to be or do anything, and no ability to be aught else except passive and uninterested; no capacity is left except (with the aid of some outside help) to hold the ground gained and to hope, somewhat hopelessly, that the time will come when one will feel differently. this aptly describes you. my problem is how to help you back to happy, significant living, my brother. almost all that i can say to you at this stage will fall on listening and willing but uncomp

notice: 1. after a short breathing exercise, achieve alignment and self-forgetfulness. 2. sound the o.m. audibly. 3. say the following invocation "may the holy ones whose pupils we aspire to become so strengthen us that we may give ourselves without reserve, seeking nothing, asking nothing, hoping nothing for the separated self; may we be content to be in the light or in the dark, to be active or passive, to work or to wait, to speak or to be silent, to take praise or reproach, to feel sorrow or joy our only wish to be what they need as instruments for their mighty work, and to fill whatever post is vacant in their household" 4. then meditate for 15 minutes upon the following seed thoughts: 1st month restfulness "the place of rest is on the mountain top whereon i stand detached. flooded i

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

e itself famous and futile (as the world war proved) for its narrow creed, its wrong emphases, its clerical pomp, its spurious authority, its material riches and its presentation of a dead christ. his resurrection is accepted, but the major appeal of the churches has been upon his death- 33- the reappearance of the christ copyright 1998 lucis trust christ has been for two thousand years a silent, passive figure, hidden behind a multitude of words written by a multitude of men (commentators and preachers. the church has pointed us to the dying christ upon the cross and not to the living, working, active, present christ who has been with us in bodily presence (according to his promise) for twenty centuries. let us, therefore, endeavour to get a truer picture of christ's activities and life a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

i deal with energies; they are concerned with resultant forces. i would remind you here that these effects which are producing so much fear, foreboding and concern are but temporary and will give place to that ordered, rhythmic imposition of the needed idealism which will be applied eventually by love, motivated by wisdom in cooperation with intelligence. all will be actuated by a dynamic (not a passive) will-to-good. we will divide what i have to say under two points- 3- the destiny of the nations copyright 1998 lucis trust 1. the situation and its ray causes in the immediate present. 2. the situation in the future when the aquarian age is really established and the piscean influences are no longer dominant. before we take up these points, however, i have a few introductory comments to m

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

mentioned above. the idea, thoughtform or mental impression which must be recorded in the brain consciousness of the recipient opens a way in the pranic fluids and so controls their- 16- telepathy and the etheric vehicle copyright 1998 lucis trust activity (which is as ceaseless as the thoughtform-making propensities of the chitta) that the brain becomes responsive in two ways: a. it is rendered passive by the impact of the three types of energy, blended and fused into one stream of force. b. it becomes actively responsive to the idea, impression, thoughtform, symbol, words, etc, which are being swept into the area of its conscious activity. let me attempt to reduce the above information to practical simplicity, thus showing how these three types of energy can be used in practical work: 1

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

ther therapeutic schools are good exponents. they have done much good and constructive work, and the debt of humanity to the wisdom, skill and unselfish attentions of the physicians is great. they are dealing all the time with urgent conditions and dangerous effects of causes which are not apparent on the surface. under these methods, the patient is in the hands of an outside party, and should be passive, quiescent and negative- 10- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust secondly, there is the appearance of the work and methods of the modern psychologist, who seeks to deal with subjective conditions and to straighten out those wrong attitudes of mind, those inhibitions, psychoses, and complexes which bring about the outer states or disease, the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

good time, where there will be no unemployment, wherein fear and terror will find no place and everyone will be happy, well fed and reasonably intelligent? would you have me picture to you the great band of- 153- the externalisation of the hierarchy copyright 1998 lucis trust disciples, initiates and aspirants as a band of pacifists, cherishing the form side of life, afraid of death and remaining passive in the face of the death struggle of human liberty, of life, conscience and mind? i tell you that this i cannot do. the hierarchy is very different from this. pacifism, as interpreted by you, has no place in its ranks. the destruction of form in battle (which causes so much fear to many of you) is of small importance to those who know that reincarnation is a basic law of nature and that th

but it is the death of liberty, the death of free speech, the death of freedom in human action, the death of truth and of the higher spiritual values. these are the vital factors in the life of humanity; the death of the physical form is a negligible factor in relation to these, and one easily righted again through the processes of rebirth and fresh opportunity. i would say to those who preach a passive attitude in the face of evil and human suffering and who endorse a pacifism which involves no risks: with what do you propose to fight the forces of aggression, of treachery, evil and destruction which are today stalking over our planet? what weapons do you bring to this combat? how will you begin to stem the onslaught and arrest the whirlwind? will you use prayers for peace, and then pati

ealm of causes; there must be appreciation of the factors which have made and conditioned the modern world, and these predisposing factors must be recognised for what they are. this sizing up of the situation and this recognition of blame and responsibility must preface every attempt to bring down into active being the new world order. this new world will not come as an answer to prayer or by the passive wishful thinking and expectation of the peace-loving idealist and mystical visionary. they point the way and indicate the needed objective. it will come when the mystic and the man of vision awakens to the need of the hour and comes down from the world of dreams, of theories, and of words into the hard arena of daily and public life. he must be willing to fight for that which he desires an

yourself on the side of the forces of light, and will uphold the hands of those who are fighting for world peace and security, preparatory to the inauguration of the new world order. this you will do with no thought of self. you will face life truly and sincerely, with a fully dedicated sacrifice of time, self, money and, if need be, of life. you will realise dynamically that the attitude of the passive onlooker is not that of the agent of the forces of light or of a lover of humanity. 4. you will also learn to keep your mind free from hate, refusing to hate the deluded sinner even when imposing upon him the penalty of his sin. hate and separation must cease, and they will cease as the individual aspirant stamps them out in his own life. the great error of the neutrally minded and of the

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

ed, but quite definite to the advanced initiate, and therefore the dualistic nature of our planetary manifestation and our solar expression appear even in this. the members of the council at shamballa recognise this distinction and therefore divide themselves into two groups which are called in the ancient parlance, registrants of the purpose and custodians of the will. will is active. purpose is passive, waiting for the results of the activity of the will. these two groups are reflected in hierarchical circles by the nirmanakayas or the planetary contemplatives, and the custodians of the plan. the function of the registrants of the purpose is to keep the channel open between our- 45- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust earth, the

AN INTRO TO STUDY OF THE KABALAH

ecame demonstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on activity; the conscious god has awaked. let us now endeavour t

ANALYSIS OF THE 5 6 INITIATION

of the divine of the early gnostics. this is amoun, the concealed one, the one which only the initiated can perceive. ankh (crux ansata) the ankhs (crux ansata) held by the chief officers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all form

BANISHING THE SLAVE GODS

e when the n arises. also, at the beginning stages you may choose to charge a sigil with the semen you will be discharging. for instructions on how to cast sigils see: http//occult100.com/sigil.shtml and a gallary of photographic examples http//www.sigilgarden.com/ method may also apply to two partners as an adjunct to anal intercourse. the active partner fucker will associate with the tower. the passive partner fuckee associates with the devil. the procedure will be done as suggested above, but the passive partner will serve as the active focuser and projector in the rite. as to the intent of this rite/practice/magical procedure- the purpose is to create a psychic link between your self and the one who is being cursed/blessed. the objective is to activate their "third eye chakra" thereby

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

athe faster and with heavy breaths, and even puff out air or wag the tongue. the oracle s complexion also changes, with his face turning red or yellow, depending on the disposition of the deity.159 the disposition of the deity is important, as an oracle can channel a wrathful or peaceful deity. an oracle possessed by a wrathful deity will grow red-faced and become very violent in his movements; a passive deity will cause an oracle to act more subdued. it is generally held that oracles of wrathful deities do not live very long because of the intense strain and pain they endure during trances.160 the oracle will also start to exhibit the specific attributes of the particular deity possessing them. de nebesky-wojkowitz provides a vivid account of this feature: many mediums, mostly at the begi

BLAVATSKY H P ANTHROPOGENESIS

f the eternal into the kosmos and time "a coming from esse into exsistere" or "from be-ness into 'being- as a theosophist would say[[vol. 2, page] 25 man, the third logos. the cosmic ultimates. force succeeds mulaprakriti; but, minus force, mulaprakriti is for all practical intents and purposes non-existent* the "heavenly man (tetragrammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are ge

rmer having from the first creation got hold of it and being said to have appropriated it for themselves, as in the allegory of prometheus. these are the active, and therefore- in heaven- no longer "pure" beings. they have become the independent and free intelligences, shown in every theogony as fighting for that independence and freedom, and hence- in the ordinary sense "rebellious to the divine passive law" these are then those "flames (the agnishwatta) who, as shown in sloka 13 "remain behind" instead of going along with the others to create men on earth. but the true esoteric meaning is that most of them were destined to incarnate as the egos of the forthcoming crop of mankind. the human ego is neither atman nor buddhi, but the higher manas: the intellectual fruition and the effloresce

orms of life and being on this globe; but at the end of the third round, they were already human in their divine nature, and were thus called upon to become the creators of the forms destined to fashion the tabernacles of the less progressed monads, whose turn it was to incarnate. these "forms" are called "sons of yoga" because yoga (union with brahma exoterically) is the supreme condition of the passive infinite deity, since it contains all the divine energies and is the essence of brahma, who is said (as brahma) to create everything through yoga power. brahma, vishnu and siva are the most powerful energies of god, brahma, the neuter, says a[[footnote(s[[footnote continued from previous page] tion" it is answered "study first the abc of occult alchemy" in their anxiety, however, to identi

e supreme deity, amun, the primeval source of light; the goddess earth and water again; mithras, the rock-born god, the symbol of the male mundane fire, or the personified primordial light, and mithra, the fire goddess, at once his mother and his wife; the pure element of fire (the active, or male principle) regarded as light and heat, in conjunction with earth and water, or matter, the female or passive element of cosmical generation- all these are records of the primeval divine hermaphrodite[[vol. 2, page] 131 the swan and the egg. stanza vi. the evolution of the "sweat-born (22) the evolution of the three races continued (23) the second race creates the third and perishes- 22. then the second evolved the sweat-born, the third (race. the sweat grew, its drops grew, and the drops became h

the third root-race, the "two-fold (androgynes. the first races hereof are shells, till the last is "inhabited (i.e, informed) by the dhyanis. the second race, as stated above, being also sexless, evolved out of itself, at its beginning, the third androgyne race by an analogous, but already more complicated process. as described in the commentary, the very earliest of that race were "the 'sons of passive yoga* they issued from the second manushyas[[footnote(s[[footnote continued from previous page] has beyond a doubt (to the minds of haeckel and his like) arisen from the lower mammalia, apes and the earlier simian creatures, the still earlier marsupialia, amphibia, pisces, by progressive transformations" all produced by "a series of natural forces working blindly. aim, without design (p. 3

o the students of the secret doctrine who know of the "sweat-born" in the vayu purana's account of daksha's sacrifice, moreover, it is said to have taken place in the presence of creatures born from the egg, from the vapour, vegetation, pores of the skin, and, finally only, from the womb. daksha typifies the early third race, holy and pure, still devoid of an individual ego, and having merely the passive capacities. brahma, therefore, commands him to create (in the exoteric texts; when, obeying the command, he made "inferior and superior (avara and vara) progeny (putra, bipeds and quadrupeds; and by his will, gave birth to females. to the gods, the daityas (giants of the fourth race, the snake-gods, animals, cattle and the danavas (titans and demon magicians) and other beings "from that pe

ess, or hell, as every initiate does. this in the human, terrestrial form of the initiates, and also because the logos is christos, that principle of our inner nature which develops in us into the spiritual ego- the higher-self- being formed of the indissoluble union of buddhi (the sixth) and the spiritual efflorescence of manas, the[[vol. 2, page] 231 satanic myths. fifth principle "the logos is passive wisdom in heaven and conscious, self-active wisdom on earth" we are taught. it is the marriage of "heavenly man" with the "virgin of the world--nature, as described in pymander; the result of which is their progeny- immortal man. it is this which is called in st. john's revelation the marriage of the lamb with his bride (xix. 7) that "wife" is now identified with the church of rome owing t

with one of the most cruel as the most pernicious of all theological dogmas (vide at the end of stanza xi "satanic myths) but if western theology alone holds the patent for, and copyright of satan- in all the dogmatic horror of that fiction- other nationalities[[footnote(s* it is not correct to refer to christ- as some theosophists do- as the sixth principle in man- buddhi. the latter per se is a passive and latent principle, the spiritual vehicle of atman, inseparable from the manifested universal soul. it is only in union and in conjunction with self-consciousness that buddhi becomes the higher self and the divine, discriminating soul. christos is the seventh principle, if anything* to make it plainer, any one who reads that passage in luke, will see that the remark follows the report of

ld leave man still irresponsible, hence interfere with any possibility of a higher progress. no spiritual and psychic evolution is possible on earth- the lowest and most material plane- for one who on that plane, at all events, is inherently perfect and cannot accumulate either merit or demerit. man remaining the pale shadow of the inert, immutable, and motionless perfection, the one negative and passive attribute of the real i am that i am, would have been doomed to pass through life on earth as in a heavy dreamless sleep; hence a failure on this plane. the beings, or the being, collectively called elohim, who first (if ever) pronounced the cruel words "behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand and take also of the tree of life and

passions of its earthly adam; feeling the vulture of doubt and full consciousness gnawing at its heart- a prometheus indeed, because a conscious, hence a responsible entity* the curse of life is great, yet how few are those men, outside some hindu and sufi mystics, who would exchange all the tortures of conscious life, all the evils of a responsible existence, for the unconscious perfection of a passive (objectively) incorporeal being, or even the universal static inertia personified in brahma during his "night's" rest. for, to quote from an able article by one[[footnote(s* the history of prometheus, karma, and human consciousness, is found further on* by an englishman whose erratic genius killed him. the son of a protestant clergyman, he became a mahomedan, then a rabid atheist, and afte

progress, civilization, liberty, independence. at the same time he is pain, which is the re-action of the pleasure of action, and death- which is the revolution of life- satan, burning in his own hell, produced by the fury of his own momentum- the expansive disintegration of the nebulae which is to concentrate into new worlds. and fitly is he again and again baffled by the eternal inertia of the passive energy of the kosmos- the inexorable 'i am- the flint from which the sparks are beaten out. fitly is he. and his adherents. consigned to the 'sea of fire' because it is the sun (in one sense only in the cosmic allegory, the fount of life in our system, where they are purified (disintegrated) and churned up to re-arrange them for another life (the resurrection; that sun which, as the origin

BLAVATSKY H P COSMOGENESIS

uainted with; at slander she smiles in silent contempt. de minimis non curat lex. h.p.b. london, october, 1888[[vol. 1, page ix] table of contents- page. introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time

struction, yet at each new manvantara, its organization may be regarded as the first and the last of its kind, as it evolutes every time on a higher plane. a few years ago only, it was stated that "the esoteric doctrine teaches, like buddhism and brahminism, and even the kabala, that the one infinite and unknown essence exists from all eternity, and in regular and harmonious successions is either passive or active. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active condition of this "essence" which they call svabhavat, and deem it foolish to theorise upon the abstract and

poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active condition of this "essence" which they call svabhavat, and deem it foolish to theorise upon the abstract and "unknowable" power in its passive condition. hence they are called atheists by both christian theologians and modern scientists, for neither of the[[footnote(s* nominalists, arguing with berkeley that "it is impossible. to form the abstract idea of motion distinct from the body moving("prin. of human knowledge" introd, par. 10, may put the question "what is that body, the producer of that motion? is it a substance? then yo

pt those who were bent upon his destruction. upon inaugurating an active period, says the secret doctrine, an expansion of this divine essence from without inwardly and from within outwardly, occurs in obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. in like manner, when the passive condition is resumed, a contraction of the divine essence takes place, and the previous work of creation is gradually and progressively undone. the visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor from the secret books, which will convey the idea still more clearly, an out-breat

ircle symbolises pure pantheism; when the cross was left uninscribed, it became phallic. it had the same and yet other meanings as a tau inscribed within a circle[[diagram] or as a "thor's hammer" the jaina cross, so-called, or simply svastica within a circle[[diagram] by the third symbol- the circle divided in two by the horizontal line of the diameter- the first manifestation of creative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal

before the reproduction of the phenomenal universe. therefore, when the pantheists echo the upanishads, which state, as in the secret doctrine, that "this" cannot create, they do not deny a creator, or rather a collective aggregate of creators, but only refuse, very logically, to attribute "creation" and especially formation, something finite to an infinite principle. with them, parabrahmam is a passive because an absolute cause, the unconditioned mukta. it is only limited omniscience and omnipotence that are refused to the latter, because these are still attributes (as reflected in man's perceptions; and because parabrahm, being the "supreme all" the ever invisible spirit and soul of nature, changeless and eternal, can have no attributes; absoluteness very naturally precluding any idea o

cal figures for the dual creative power in nature (matter and force on the material plane) is padma, the waterlily of india. the lotus is the product of heat (fire) and water (vapour or ether; fire standing in every philosophical and religious system as a representation of the spirit of deity* the active, male, generative principle; and ether, or the soul of matter, the light of the fire, for the passive female principle from which everything in this universe emanated. hence, ether or water is the mother, and fire is the father. sir w. jones (and before him archaic botany) showed that the seeds of the lotus contain- even before they germinate- perfectly formed leaves, the miniature shape of what one day, as perfect plants, they will become: nature thus giving us a specimen of the preformat

which all proceeds. all depends upon the accent given to these seven vowels, which may be pronounced as one, three, or even seven syllables by adding an e after the letter "o" this mystic name is given out, because without a thorough mastery of the triple pronunciation it remains for ever ineffectual (b) this refers to the non-separateness of all that lives and has its being, whether in active or passive state. in one sense, oeaohoo is the "rootless root of all; hence, one with parabrahmam; in another sense it is a name for the manifested one life, the eternal living unity. the "root" means, as already explained, pure knowledge (sattva[[footnote(s* the original for understanding is sattva, which sankara (acharya) renders antahkarana "refined" he says "by sacrifices and other sanctifying op

the seven brothers (book iii. dzyan; which means that the primordial electric entity- for the eastern occultists insist that electricity is an entity- electrifies into life, and separates primordial stuff or pregenetic matter into atoms, themselves the source of all life and consciousness "there exists an universal agent unique of all forms and of life, that is called od* ob, and aour, active and passive, positive and negative, like day and night: it is the first light in creation (eliphas levi's kabala- the first light of the primordial elohim- the adam "male and female- or (scientifically) electricity and life (c) the ancients represented it by a serpent, for "fohat hisses as he glides hither and thither (in zigzags. the kabala figures it with the hebrew letter teth[[hebrew, whose symbol

on, for they are the recorders or annalists who impress on the (to us) invisible tablets of the astral light "the great picture-gallery of eternity- a faithful record of every act, and even thought, of man, of all that was, is, or ever will be, in the phenomenal universe. as said in "isis" this divine and unseen canvas is the book of life. as it is the lipika who project into objectivity from the passive universal mind the ideal plan of the universe, upon which the "builders" reconstruct the kosmos after every pralaya, it is they who stand parallel to the seven angels of the presence, whom the christians recognise in the seven "planetary spirits" or the "spirits of the stars" for thus it is they who are the direct amanuenses of the eternal ideation- or, as called by plato, the "divine thou

tain the description of the mystic natures of the first group of dhyan chohans in the regimen ignis, the region and "rule (or government) of fire" which group is divided into three classes, synthesized by the first, which makes four or the "tetraktis (see comments on stanza vii. book i) if one studies the comments attentively he will find the same progression in the angelic natures, viz, from the passive down to the active, the last of these beings being as near to the ahamkara element (the region or plane wherein egoship or the feeling of i-am-ness is beginning to be defined) as the first ones are near to the undifferentiated essence. the former are arupa, incorporeal; the latter, rupa, corporeal. in volume ii. of isis (p. 183 et seq) the philosophical systems of the gnostics and the prim

BLUE EQUINOX

effulgent beams on the disciple from the very first. lts rays thread through the thick, dark clouds of matter. the holy guardian angel is already aspiring to union with the disciple, even before his aspiration is formulated in the latter. 72. now here, now there, these rays illumine it, like sunsparks light the earth through the thick foliage of jungle growth. but, o disciple, unless the flesh is passive, head cool, the soul as firm and pure as flaming diamond, the radiance will not reach the chamber, its sunlight will not warm the heart, nor will the mystic sounds of akashic heights reach the ear, however eager, at the initial stage. the uniting of the disciple with his angel depends upon the former. the latter is always at hand .akashic heights..the dwelling-place of nuith. 73. unless th

ible. shila is in no way connected with the charming irish colleen of the same name (subsection iii) the .patience. here spoken of seems to imply courage of a very active kind. it is the quality which persists in spite of all opposition. it must not be forgotten that the word .patience. is derived from patior .i suffer. but, especially with the ancients, suffering was not conceived of as a purely passive function. it was keenly active and intensely enjoyable. there are certain words today still extant in which the original meaning of this word lingers, and consideration may suggest to the student the true and secret meaning of this passage .accendat in nobis dorninus ignem sui amoris et flammam tern caritatis. a phrase with the subtle ambiguity which the classics found the finest form of w

d thou art that vase. mate and female are again interchanged. above chiah and neschamah is jechidah, and in the lower aspect of that, one has again become the receptacle of the infinite, not that which penetrates the infinite. there are two formul of making two things one. the active formula is that of the arrow piercing the rainbow, the cross erected upon the hill of golgotha, and so on. but the passive formula is that of the cup into which the wine is poured, that of the cloud which wraps itself around ixion. it is very annoying to hear that the narjol is safe. this is .dipus-complex. why not .safe in the arms of jesus? devil fly away with this .eternal rest. stuff! give me a night.s rest now and again; a dip into the tao, and then.off we go again! 74. know, conqueror of sins, once that

BOOK T

ch two flowers rise on either side of, and overhanging the top cup; pouring into it the white water. flowers in the same way pour white water into the lower cups. all the cups overflow; the topmost into the two others, and these upon the lower part of the card. cups are arranged in an erect equilateral triangle. mercury and cancer above and below. abundance, plenty, success, pleasure, sensuality, passive success, good luck and fortune; love, gladness, kindness, liberality. binah of hb:h (plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment. therein the angels hb:rahal and hb:ybmyh are lords. lvi. the lord of blended pleasure four of chalices four cups: the two upper overflowing into the two lower, which do not overflow. an angelic hand grasps a branch of lotu

ich the white water flows into the two upper cups. from the centre two leaves pass right and left, making, as it were, a cross between the four cups. above and below are the symbols moon and cancer for the decan. success or pleasure approaching their end. a stationary period in happiness, which may, or may not, continue. it does not mean love and marriage so much as the previous symbol. it is too passive a symbol to represent perfectly complete happiness. swiftness, hunting and pursuing. acquisition by contention: injustice sometimes; some drawbacks to pleasure implied. chesed of hb:h (receiving pleasure or kindness from others, but some discomfort therewith. therein rule the great angels hb:hyyal and hb:mvmyh. brief meanings of twenty-two keys 0. if the question refers to spiritual matter

craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes "unexpected current" 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on to

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

r everyday world and activities and your physical/material being. it is your waking state of consciousness. on the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. this is your higher self mind. it is concerned with your spiritual well-being and retains your universal memory. in the center is that which is often called the subconscious mind. it is passive and is largely subordinate to the conscious mind primarily because it has been made so. it rules the realm of the involuntary body functions; memory; reflex actions; and serves as the connecting passageway between your conscious and super-conscious minds. as the vital forces begin to flow through the nervous sytem, the individual achieves a sense of well-being and peace. the subconscious b

periods, developed emotional stress. but the scientist has focused on the phenomena and failed to investigate the source. he has worked from the outside in. the source to effectively deal with the dream you must understand where it originates and why. obviously it is not a product of the conscious mind; it occurs during the sleep state, when the conscious mind is at rest. the subconscious mind is passive and not capable of logic or thought development, so it cannot be the originator of the highly complex and elusive dream. the subconscious can only put out what has been put in. so where does that leave us? the dream is complex, well orchestrated and imaginative. the only possible source, apparently, is what jung termed the "unconscious, or "higher spiritual mind. we now know this part of o

CASE PAUL F THE BOOK OF TOKENS

riseth when one seeth a room reflected in a glass, and thinketh he seeth the room itself. for though what presenteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman, as when it is said "wisdom hath builded her a house; but elsewhere to this same wisdom the wise assign the title ab, the father. never is the heavenly wisdom known as mother

COSIMANO CHARLES ELEMENTARY PSIONICS

in the abstract, but once you take things out of the abstract and put them into practice it gets very easy. let us go back to uncle eustace. you have to begin by deciding what it is you want to do. no one can sit down with a radionic device like they would with a ouija board and just wait for an inspiration or a message from the gods. radionics is an active form of psychic activity rather than a passive one. in that regard, those who claim that radionics is a branch of magick are right, in the sense that magicians actively move to influence their world as opposed to oracles and mediums who just sort of let the psychic world work through them. it is a very important distinction and when you sit down in front of your box you must realize that it is you, not it, that is in control. the box i

DANCE OF THE WITCHES

other technique for achieving the twilight sleep, the trance, which is also known as the waking dream, the paradisal expansion, the "devil's eye open, and many other names. this technique, the "dance of the witches, is not really a dance; but it requires certain ritual actions, done in a certain manner, to achieve it's aim. this technique is not like the "mantle" technique, in which a person goes passive and allows themselves to dissolve the boundaries between themselves and what seems to be "nature all around. this is not a technique that uses breathing, or the sounds of nature; or even entheogens. this technique is for people who need a more concrete method of awakening to twilight. to perform this technique, it is vital that you read and understand my famous "two bits of advice- for the

DEITUS

s said to receive inspiration from his muse. in the river analogy, the spirits are lakes and tributaries which may serve as a source for many rivers. during a cycle of restriction, the universal subconscious is dominant, and during a cycle of expansion, the dynamic consciousness is dominant. together, the dynamic consciousness and universal subconscious create a balance between the active and the passive. many people (passives) are highly influenced by their subconscious minds and therefore by the universal subconscious. they have little will of their own and simply respond to things they see happening. individual consciousness is, however, a direct manifestation of the dynamic consciousness of the universe and a few individuals (actives) are strongly gifted with a greater amount of the dy

individual consciousness is, however, a direct manifestation of the dynamic consciousness of the universe and a few individuals (actives) are strongly gifted with a greater amount of the dynamic consciousness. just as a river flows into the ocean, the dynamic consciousness violently penetrates the universal subconscious. what is traditionally called magic is simply the application of active upon passive to cause change. in the dynamic universe i state that this dynamic consciousness which guides and/or directs the universe is dynamic not static and is, therefore, best described as the devil, satan, rather than as god. all gods (and devils) are created by man, but god represents the laws and dictates of society while the devil represents that which threatens the statusquo. whatever name ma

DEMONIC BIBLE

susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an active principle and a passive principle both must exist for there to be balance. followers of the left-handpath need not worship god, for they are the very eyes, ears, minds, sinews, and hands of god (the active principle) carrying out his will within the world. now, after three years absence from the satanic community, magus susej has once again returned to lead the embassy of lucifer and to promote the aeon of lucife

DION FORTUNE MYSTICAL QABALA

the sphere of the zodiac. 9. now saturn is the father of the gods; he is the greatest of the old gods that were the predecessors of the olympians over which jupiter rules. in the secret titles attributed to the tarot trumps, the path of saturn is called, according to crowley, the great one of the night of time. 10. we have, then, kether differentiating into an active male potency, chokmah, and a passive female potency, binah, and these are placed at the head of the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under binah is called severity; the right-hand one under chokmah is called mercy; the middle one under kether is called mildness, and it is said to be the column of equilibrium. these

ther hand, chesed, mercy, is well-dignified when ordering and preserving all things harmoniously; but illdignified when mercy becomes sentimentality and it usurps the sphere of saturn, preserving that which the fiery energy of mars, its opposite number, the sephirah geburah, should sweep out of existence. 11. the two pillars, then, represent the positive- negative forces in nature, the active and passive, the destructive and constructive, concreting form and free-moving force. 12. the sephiroth on the middle pillar may be taken as representing levels of consciousness and the planes on which they operate. malkuth is sensory consciousness; mystical qabala page 39 yesod is astral psychism; tiphareth is illuminated consciousness, the highest aspect of the personality with which the individuali

espectively. it is interesting to note that binah, the supernal mother, is also saturn, the solidifier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the chri

ing intelligence. we have already referred to the creative word which said "let there be light" among the symbols assigned to chokmah in "777 (mathers-crowley system) is that of the inner robe of glory, a gnostic term. these two ideas, taken together, lead on the imagination to the idea of the ensouling life, the illuminating spirit. it is the male force that implants the fecundating spark in the passive ovum on all planes and transforms its inert latency into the active up-building of growth and evolution. it is the dynamic force of life, which is spirit, that ensouls the clay of physical form and constitutes the inner robe of glory that is worn by all beings in whom is the breath of life. force embodied in form, and form ensouled by force, is signified by the illuminating intelligence an

rah, severity; and this pair, geburab and gedulab, form "the power and the glory" of the final invocation of the lord's prayer; the "kingdom" being, of course, malkuth. 4. as we have already seen, we can learn much from the position of a sephirah in the pattern of the tree; and from the position of chesed on the pillar of mercy we see tha it is chokmah upon a lower arc. it is emanated by binab, a passive sephirah, and emanates geburah, a katabolic sephirah, whose mundane chakra is mars with all his warlike symbolism, who is saturn upon a lower arc. 5. from these things we can learn a great deal about chesed. it is the loving father, the protector and preserver, just as chokmah is the all-begetter. it continues the work of chokmah, organising and preserving that which the all-father has beg

ellect, and bringing all three aspects of our trinitarian consciousness into focus. 27. it is in tiphareth that this translation is made, for in tiphareth are received the mystical experiences of direct consciousness which illuminate the psychic symbols. ii 28. the central pillar of the tree is essentially the pillar of consciousness, just as the two side pillars are the pillars of the active and passive powers. when considered microcosnuc-ally, that is to say from the point of view of psychology instead of cosmology, kether, the divine spark round which the individualised being builds up, must be regarded as the nucleus of consciousness rather than consciousness itself daath, the invisible sephirah, is also on the central pillar, though, strictly speaking, it always belongs to another pla

are now in the dawn of a new phase. according to qabalistic doctrine, the lightning flash, having come down the tree till it ends in malkuth, is now replaced by the symbolism of the serpent of wisdom, whose coils loop upwards on the paths till its head rests beside kether. the lightning flash represents the unconscious descent of force, building the planes of manifestation, passing from active to passive and back again in order that equilibrium may be maintained. the serpent coiling upon the paths represents the dawn of objective consciousness and is the symbol of initiation; by the mystical qabala page 186 path whereon the initiates have gone, ahead of their time, evolution is beginning to go, taking with it the race as a whole. it is now becoming normal for the average man to do what onl

DION FORTUNE PSYCHIC SELF DEFENSE

before the reformation, is 88 of 103 an effectual sanctuary. chapter xix methods of defence iii psychic trouble not infrequently arises owing to the formation of an undesirable rapport. in order to understand the nature of this problem we must consider the whole subject of rapport. we have already considered in some detail the question of telepathic suggestion. rapport might be considered as the passive aspect of that of which telepathic suggestion is the active aspect. it forms, in fact, the basic condition necessary for telepathic suggestion to take place. two people who are in rapport might be described as astral siamese twins. although the physical bodies are independent units, the astral bodies are linked in such a manner that there is free circulation of astral force between them, j

DONALDTYSON EVILEYE

nto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communication, just as we become aware of the texture of objects by physically touching them with our hands. if these projected rays existed, the thinking went, then the sight must be an active, not a passive, sense. unless we actively sent forth these rays from our eyes, we would be blind. this explained why some individuals were unable to see, even though their eyes looked normal and healthy. we now know that sight is a passive faculty in the sense that light, reflected from the surface of objects in our environment, or generated from heated objects, enters our eyes without the need for us to

DONALDTYSON PENTA

o which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its line first toward the point of air (upper-left. as in all cases, the reflecting, continuous line of the pentagram ends at the

forces of those elements. this is the first half of the invocation of spirit. spirit is further invoked by beginning at the point of earth (lower-left) and inscribing the first segment of a second pentagram toward the point of water (upper-right, then continuing along the line of the figure back to its starting point. this second pentagram, shown above on the right, is known as the equilibriated passive pentagram of spirit, because it deals with the two passive lower elements, and balances the forces of those elements. spirit is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line first toward the point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is k

he active lower elements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (upper-right) and inscribing the first segment of its line toward the point of earth (lower-left, then going on in the usual way to complete the figure. this pentagram, shown above on the right, is known as the closing passive pentagram of spirit because it deals with the passive lower elements, and closes the operation. after invoking spirit, and doing whatever magical operation caused you to make the invocation, it is usual to banish this higher element to restore the original condition of the ritual place, and also to restore your own normal everyday state of mind. sometimes it may be desirable to invoke spir

ession or obsession, and an effective defense against magical attack. it is important to understand that all pentagrams of the elements are drawn in the same way, with a continuous line that ends at its starting place. it is only that different pentagrams begin at different points, and proceed around the figure either clockwise or counterclockwise. when invoking spirit, first the active, then the passive invoking pentagram is drawn. spirit is never invoked in the golden dawn method by only one pentagram. likewise, when banishing spirit, first the active, then the passive pentagram of banishing is drawn. these are always used together. this is not true of the four lower elements, which are invoked or banished by only a single pentagram, not two. remember the rule, invoke toward the element

DONALDTYSON POSSESS

or drugs, which tend to weaken our will. almost all the horrible, shocking and pointless crime in the world is committed by low spirits possessing the bodies of human beings. remember back to the last time you did something during sex for which you will be ashamed for the rest of your life- you were almost certainly possessed at the time. during this type of possession, our consciousness is made passive in exactly the same way it is subdued during hypnosis. however, it is the lower spirit who gives us suggestions rather than a hypnotist. there is a common clich that a hypnotized person cannot be made to do anything he or she does not wish to do. this is not accurate. it depends on the circumstances, and the level of will in the hypnotized person. just as you may be able to resist the dire

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

published in 1648 under the title satan s stratagems; or, the devil s cabinet-council discovered. abyssum encyclopedia of occultism& parapsychology. 5th ed. 6 active-agent telepathy term used by parapsychologists for situations in which the agent in telepathic experiments seems to be an active factor in causing mental or behavioral effects in the percipient, or subject, rather than being simply a passive participant whose mental states are recognized by the percipient. acupressure a form of body work which, as the name implies, is based in acupuncture. acupuncturists apply pressure to the designated points on the body with the hand rather than using needles. a popular practice in japan, it was severely restricted by laws against massage in the nineteenth century. that law was repealed in 1

and moon are not planets, but they generally keep the traditional terminology. the sun is the most important planet in the chart. individuals are primarily designated by the sign in which the sun is located in their birth chart. the moon is second only to the sun in importance. whereas the sun represents the active individual, the moon, whose light is reflective, designates the more receptive and passive qualities of the person. some contemporary astrologers also give consideration to asteroids, particularly to the largest (ceres, pallas, juno, and vesta, which can be found in the asteroid belt, between the or- astrological journal encyclopedia of occultism& parapsychology. 5th ed. 104 bits of mars and jupiter, as well as to chiron, a large comet orbiting between saturn and uranus. the pra

round my arm, and though perfectly possessed of senses and volition, i was powerless to interfere, although my hand was disabled for some days by the bruising it then got. the object we soon found was to get up the force. the first experience of william howitt is similarly described by his daughter anna mary watts in pioneers of the spiritual reformation (1883: my father had not sat many minutes passive, holding a pencil in his hand upon a sheet of paper, ere something resembling an electric shock ran through his arm and hand; whereupon the pencil began to move in circles. the influence becoming stronger and even stronger, moved not alone the hand, but the whole arm in a rotatory motion, until the arm was at length raised, and rapidly.as if it had been the spoke of a wheel propelled by ma

t the whole arm in a rotatory motion, until the arm was at length raised, and rapidly.as if it had been the spoke of a wheel propelled by machinery.whirled irresistibly in a wide sweep, and with great speed, for some ten minutes through the air. the effect of this rapid rotation was felt by him in the muscles of the arm for some time afterwards. then the arm being again at rest the pencil, in the passive fingers, began gently, but clearly and decidedly, to move. elizabeth d esperance wrote: i first noticed a tingling, pricking, aching sensation in my arm, as one feels as one strikes one s elbow; then a numb swollen sort of feeling which extended to my finger tips. my hand became quite cold and without sensation, so that i could pinch or nip the flesh without feeling any pain. the insensibi

in trance. there are many degrees of the two states and blending is frequent, the important point apparently being to bar the interference of the writer s conscious mind. in conscious writing it is the writer who moves the pencil; in automatic writing it is the pencil that moves the writer. in the waking state, of course, the writer is fully conscious of the strange thing going on but must remain passive. he or she may watch the flow of sentences, but if the writer is too interested or anxious, the writing becomes disconnected, words are left out, or the meaning becomes unintelligible. it is best for the writer to be occupied with something else, like moses, who kept on writing consciously with his right hand while his left was in control of his communicators. all this, however, varies con

he characteristic features of voluntary acts on the part of another consciousness. f. w. h. myers divided the phenomena of automatism into two principal classes: motor-automatism (the movement of the limbs, head, or tongue by an inner motor impulse beyond the conscious will) and sensory automatism (externalization of perceptions in inner vision and audition. the first he called active, the second passive automatism, stressing, however, that the impulse from which it originates may be much the same in that one case as in the other. this place of origin is either the subconscious self or a discarnate intelligence. myers suggested that the excitation of the motor or sensory centers may take place either through the subconscious (subliminal) mind, or the communicating intelligence may find som

of names, but in spiritualism they have been referred to as mediums. most spiritualists have been satisfied that the human organism of a talented medium is the best mechanism for communication with spirits. the clarity and reliability of communication are usually considered dependent upon whether unseen operators can make use of the medium s sensitivity when his or her will and consciousness are passive. this function has been termed sensory automatism by psychical researchers. sometimes communication is assisted by a mechanical indicator such as a planchette or ouija board. throughout the twentieth century mechanical devices to effect communication without using the human organism, such as the ashkir-jobson trianion, have been invented. such devices, of course, involve the presence of hu

ver my body by hands seemingly human, sometimes unexpectedly, others at my request, when no one present could have touched me without my knowledge. robert cooper s spiritual experiences (1867) thus sums up seven months of close observation: i can truly say that during the whole time i was with them, extending over a period of seven months, i never saw aught to indicate that they were anything but passive instruments, the manifestations being produced by a power outside themselves. indeed, i feel quite sure they could not accomplish these things by natural means without being detected every week of their lives; and i give it as my deliberate conviction after all the opportunities i have had of forming an opinion, that their manifestations are a reality; if they are not, then all creation is

means of bringing conviction than materializations (and also offered less chance of detection in fraudulent activity. according to biographer farmer, he sat almost daily for this phenomenon for upward of three years before he obtained any results at all. his slatewriting seances were impressive, as he subjected himself to every test condition posed to him and, in contrast to henry slade, remained passive and quiet throughout the performance. as a result of some very successful sittings, w. p. adshed of belper, in northern england, offered a challenge of 500 to anyone who was not a medium and could produce the same results under the same conditions. on october 29, 1884, british prime minister w. e. gladstone had a seance with eglinton. he obtained answers to his questions, which were privat

ing holy men, many legends have grown up around alleged psychic miracles of fakirs. most of these claimed miracles prove to be rumors or conjuring tricks, but there is an important element that suggests talents similar to those of western psychics. fakirs are distinguished by their disciplined attempt to obtain mastery over the physical body and control over psychic forces, as opposed to becoming passive instruments for the transmission of psychic power. in 1870 a troup of fakirs from algeria gave performances in london, but the public reacted negatively to their act, which included inflicting wounds upon their own bodies. similar demonstrations were given at a paris exhibition in 1900 by a troup of aissauas.algerian moslems. a detailed description of their self-mutilations was published i

getable world (i.e, the divining rod or dowsing rod. he also founded an english school for rosicrucians. fludd was one of the high priests of the magnetic philosophy and learnedly expounded the laws of austral medicine, the doctrines of sympathies, and the fine powers and marvelous effects of the magnet. according to his theory, when two men approach each other their magnetism is either active or passive, that is, positive or negative. if the emanations that they send out are broken or thrown back, there arises antipathy, or magnetismus negativus; when the emanations pass through each other, positive magnetism is produced, for the magnetic rays proceed from the center to the circumference. humans, like the earth, have their poles, or two main streams of magnetic influence, according to flu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

to this information, ocholowicz made it a point that at the kluski seances the animal apparitions were seen to be in the charge of human apparitions. the only animal that seemed to be able to act independently of a keeper was the pithecanthropus, he said. generally the animal and human apparitions were not active at the same time. when the animal was fully materialized and active, the keeper was passive and kept in the background, and vice versa. the testimony of clairvoyants also suggested that when animal apparitions were seen the necessary link was furnished by a friend of the sitter. materializations and apports in experiments with medium thomas lynn at the british college of psychic science, objects were photographed while supposedly in the process of materialization. they showed fle

also interfusing it with the everyday duties and responsibilities of the individual. thus it was not necessary for an illuminated individual to renounce the world, and there are stories in hindu scriptures of kings and princes who did not forsake their mundane tasks after transcendental experience. it is clear from consideration of the practices of many religions that meditation may be active or passive, depending upon the techniques employed and the degree of purification of the meditator. fixed concentration upon one mental image, sound, or center in the body is a passive mechanical technique that may bring relaxation, a sense of well-being, and other benefits, but is not in itself spiritual or transcendental in the traditional sense of those terms. the popular so-called transcendental

equated noetic with manasic (deriving from manas, a sanskrit term for mind) and compared materialistic psychological views of her time with ancient hindu religious teachings and occultism. she concluded that there is a higher noetic character of the mind principle than individual ego, a spiritualdynamical force relating to divine consciousness, as distinct from mechanistic psychological dogmas or passive psychicism. this interesting article was reprinted in volume 3 of studies in occultism, a series of reprinted articles by blavatsky. muses s use of noetics has been picked up by edgar d. mitchell for his psychical research organization, the institute of noetic sciences. sources: blavatsky, helena p. psychic and noetic action. in studies in occultism. boston: new england theosophical corpor

. a florida housewife at the time, she was given a pain killer during the birth of her sixth child. in an allergic reaction to the drug, her lung collapsed and she slipped into unconsciousness. she would later claim that her consciousness left her body, and a new consciousness, who retained the memories of her previous earthly years, replaced it. as a result, she emerged as a new person. formerly passive, she became assertive and outgoing. no longer content at home, she got a job and soon worked her way into an executive position. in 1969 parrish-harra attended a lecture at a spiritualist church in st. petersburg, florida, and began studying there. two years later she was ordained as a minister in the christian metaphysical church, became an associate minister (medium) at the church, and t

unity underlying the opposites and diversity of the phenomenal world. taoism taught union with the law of the universe through wisdom and detached action. the union of cosmic and individual energies is reminiscent of the vedanta teachings of india. as central to the taoist tradition as the concepts of yin and yang are the ideas of tao and te( the power. like yin, tao is often identified with the passive (or wu wei; because the way is often given preeminence over the power. it is said a real seeker of wisdom knows the power (te) but seeks the way (tao. one should not strive for wealth or prestige and that aggression is to be avoided. as part of the taoists practice, followers have incorporated lifestyle rituals, such as vegetarianism, herbal and tactile medicinal approaches, good moral con

she heard. schucman recorded what she heard in shorthand. she read it to tetford, who turned it into typescript. the result of their collaboration over the next seven years was a course in miracles (acim. during this period, schucman frequently expressed trepidation over her channeling work, but tetford continually calmed her fears and doubts. it was published in 1975. tetford, a quiet, somewhat passive man, was uncomfortable being in the public eye and allowed others to operate out front on the dissemination of the books and their teachings. in 1978 he moved to tiburon, california, where the foundation for inner peace, the corporation assigned the task of publishing the course, had relocated. there he lived a quiet existence using much of his time trying to make the teachings on self-for

at have emphasized the need for pa- encyclopedia of occultism& parapsychology. 5th ed. transcendental meditation (tm) 1583 tient and continuing self-purification through spiritual disciplines in order to give integrity to spiritual growth or eventual transcendental consciousness. traditional hindu mysticism regards meditation as a later stage in the program of continuing spiritual discipline, and passive meditation is considered secondary to active meditation in quality and results. moreover mantra-diksha, or initiation, is not normally given until the aspirant has proven his or her fitness to engage in meditation. hinduism also reserves its highest transcendental experiences for those who have properly fulfilled their social and religious obligations. criticisms aside, the five million tm

of hay that fell upon him. about thirty days after his death, four persons died suddenly, with all the symptoms usually attending those who are killed by vampires. it was then remembered that this arnold paul had frequently told a story of his having been tormented by a turkish vampire, in the neighbourhood of cassova, upon the borders of turkish servia (for the notion is that those who have been passive vampires in their life-time become active ones after death; or, in other words, that those who have had their blood sucked become suckers in their turn) but that he had been cured by eating some of the earth upon the vampire s grave, and by rubbing himself with his blood. this precaution, however, did not hinder him from being guilty himself after his death; for, upon digging up his corpse

is. london: kegan paul international, 1993. the yezidis. london: kpi, 1987. nau, abbe f. recueil de textes et de documents sur les yezidis. roc 2, no. 10 (1915.17. seabrook, william b. adventures in arabia among the bedouins druses whirling dervishes& yezidee devil-worshipers. new york, 1927. yin and yang according to ancient chinese philosophy, the dual principles of nature. yin signifies earth, passive, negative, female, yielding, weak, or dark; yang signifies heaven, active, positive, male, strong, or light. these principles are manifest throughout nature and in the human body. they relate to mental, physical, and spiritual structure and are affected by food, drink, ac- encyclopedia of occultism& parapsychology. 5th ed. yin and yang 1697 tion, and inaction. the balance of yin and yang i

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

happens, reports of human interaction with ostensible otherworldly beings continue pretty much unabated into the present. they are far more common than one would think. the proof is as close as an internet search, through which the inquirer will quickly learn that material on the subject exists in staggering quantity. a considerable portion of it is about channeling (in which an individual is the passive recipient of messages from the otherworld, usually speaking in the voice of an intelligence from elsewhere) from a wide assortment of entities: nebulous energy sources, soul clusters, extraterrestrials, ascended masters, interdimensional beings, discarnate atlanteans and lemurians, nature spirits, even whales and dolphins. besides these purely psychic connections with the otherworld, there

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nd combination of hebrew letters, mantric intonation of sacred phrases, meditative prayer, and chanting devotional songs. a central contemplative practice among the lubivitcher chasidim who study the jewish kabbalah is called hitbonenuth. hitbonenuth is a practice involving intense directed thought within the context of proper intention (kavanah. the process of hitbonenuth and how it differs from passive thought-meditation is described in detail in a hebrew manuscript roughly 200 years old, titled ma'amorim ketzarim, written by the first lubavitcher rebbe schneur zalman of liadi.15 hitbonenuth, as described by rabbi zalman, requires intense mental exertion to increase one's awareness of the open, simple and revealed meaning of an idea, to scrutinize and elaborate on a concept's many detail

ce the soul returns as an individuated being. the elements of the qabalistic worldview are combined in the grand allusion of the tree of life. the tree emanates from the mysterious unknown in its negatively existent roots, and descends through the planes of existence via a series of spheres connected by gates. all mystical traditions have ways for the human intellect to make a distinction between passive and active aspects of the mysterious unknown. in the qabalah, they are respectively called vast face and small face. the relationship between the two faces is portrayed in the tree of life. like most other mystical traditions, the qabalah has a variety of special names for each of the two aspects, and a principal name for the active aspect upon which the entire religious tradition usually

FRATER TENEBROUS CULTS OF CTHULHU

ted by the influence of yog-sothoth. their relationship could be stated as the reconciliation of infinite expansion and infinite contraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recog

FREEMASONS SATANISM AND SYMBOLISM

also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the triangle pointing downward "is a female symbol corresponding to the 'yoni' and the upward pointing triangle is the male, the 'lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [also explained in did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge of research, 1965, p. 132, wes cook, editor] if this has not become evident to you, the occultist, the paganist, worship sex. they also worship most everything in nature, which fulfills the biblical definition of a paganist in

the master's carpet (mah-hah-bone, 1879, p. 387-88, and several other masonic authors] horus is another name for satan. isis is the consort of lucifer. isis just lost her husband (osiris, that is the reason why she is weeping. osiris' body was dismembered, including his penis, which had been cut into many sections. isis and osiris were wrote about by albert pike, saying they were "the active and passive principles of the universe. commonly symbolized by the generative parts of man and woman [morals and dogma, p. 401] you must focus on the bottom of the broken column and not the top. the bottom of the column shows the phallic upright column inserted into the circular base, which is the symbol of the female vulva. the column is broken, of course, to symbolize the belief that osiris' penis h

or ancient egyptian initiation, quakertown, pa, the philosophical publishing company, 1951, p. 131] masonic author, albert mackey, tells us of the sexual connotation of this hexagram "the triangle pointing downward is a female symbol corresponding to the yoni and the upward pointing triangle is the male, the lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [mackey, the symbolism of freemasonry, 1869, p. 195, 219, 361; also albert pike, morals and dogma, 1871, p. 13; also wes cook, editor, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse

FULLER J F C SECRET WISDOM OF THE QABALAH

universality; for the qabalah is a world philosophy, and consequently there lurks within it the makings of a world religion. that it should show remarkable resemblance fs to zoroastrianism is to be expected, for both flourished in adjacent regions. as the qabalah is largely an exposition of the upper and lower, god and the image of god, so is the zoroastrian philosophy founded on the idea of the passive and active in nature- the so-called good and the evil. as to the qabalist the mediating agent is the will, so to the zoroastrian the great magical agent is in actual fact no other than lucifer- the vehicle of light. to pythagoras, god was absolute truth clothed in light, all things emerged from the tetrad, and the mediator was number manifested by form. to him material forms were but image

hing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and

or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of

ause they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through 'hokmah, and the passive mood enters through binah, the union of these two lights creating the central pillar, the word or logos. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined

is disclosed to us that the god of assiah is the reversed sammael of yetzirah, who is the reversed metatron of briah, who is the reversed adam qadmon of atziluth. in brief, sammael in assiah is the reversed adam qadmon three times removed; he is the gdark shadow of the manifestation of the great androgene of good h. 15 he is metatron in an active form, just as when in yetzirah he is metatron in a passive form- the serpent above and the serpent below. he is tetragrammaton reversed; and this was grasped by picus de mirandula when he wrote in his kabbalistic conclusions. the letters of the name of the evil demon who is the prince of this world are the same as those of the name of god. tetragrammaton- and he who knows how to effect their transposition can extract one from the other. 16 in brie

w to effect their transposition can extract one from the other. 16 in brief, as the sorcerers were wont to proclaim: daemon est deus inversus. like adam qadmon, the evil sammael is androgenous, for his female companion, or counterpart, is esheth zenunim (ashth17 znvnim) the harlot, or woman of whoredom, also called lilith, which name signifies gnight h. sammael is the active principle, lilith the passive; in union they formulate the antichrist, anti-logos, or anti-word, known under the name of 'hay-yah 18 the beast, 19 the numerical value of which is 25, that is one unit less than the numerical value of tetragrammaton, which is 26. one is the numerical value of aleph, a, hence in omar khayyam we read: a hair perhaps divides the false and true; yes; and a single alif were the clue- could yo

tality until they have been set in conflict with the good and have become equilibrated. to effect this transmutation demanded an angelic race of men and, consequently, the creation of the angelic mother. secret wisdom of the qabalah page 52 the creation of eve. in the second chapter of genesis we are told that tetragrammaton elohim took a rib from the body of adam and from it fashioned woman- the passive or feminine essence of the archetypal man. the qabalistic interpretation is as follows: the rib is the letter od, which when removed from the four letters od heh vau heh leaves heh vau heh, or eve. the actual transmutation from od vau od to od heh vau heh we have already described. the od, as it will be remembered, also symbolizes the ten sephiroth of the yetziratic world, which are reflec

alah page 54 the messianic redemption. to begin with there is no serpent; then one serpent; lastly two forms of one serpent, that is a serpent possessing two complementary energies which when balanced cause its immediate destruction. these two energies, or powers, are called metatron and sammael; and in the name of tetragrammaton they are symbolized by the od and the vau- the serpent coiled up or passive and the serpent erect or active. the first represents the creative energy and the second actual movement or change. these two serpents are the guardians of those forces which man calls good and evil; they are, as we have already mentioned, symbolized by yakhin and boaz, the pillars of solomon's temple, and flow into kether through the fifty gates of binah, 50 being the numerical value of k

sin; not the sin of adam's disobedience, carnal or physical sin, but in the mystical and spiritual sin of tetragrammaton fs fall. the blame was thrown upon adam, the man, not out of deference to the deity, but to conceal this potent secret from the uninitiated. in order to redeem the sin in which all mankind is born, it was necessary that a passiveactive emanation be created to balance the active-passive satanic force. this emanation was to be the messiah of the world, on whose advent equilibrium would be re-established. this supreme cancellation was the one hope of israel. secret wisdom of the qabalah page 55 chapter v the redemption of tetragrammaton symbols of the messianic act as we have shown in the last chapter, the messianic act consists of a gtransubstantiation h of the material in

ze that union has taken place; but when the spiritual child is born we cannot explain the divine process of creation, and the more we attempt to explain it the more obscure become our symbols, every one of which is in fact a lie, that is a misrepresentation of the unconscious or super-conscious to the conscious. to the qabalist, as there are two principles in every human being- the active and the passive- because of the law of inversion there must also be two principles within the divinity. to him the great work of redemption is not to redeem ourselves, or to be redeemed by the divine power, but to redeem tetragrammaton, the fallen god of the yetziratic world. the active principle in man must secret wisdom of the qabalah page 56 unite with the passive principle in yhvh, and the passive pri

t is its mother, now widowed, because she is separated from the od and yet forced into an unnatural union with her son. she is ever striving to reunite with the od, and consequently eve is tempted to eat of the fruit of the tree of the knowledge of good and evil. gfor god doth know that the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil. h 3 the passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an a

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

dians are almost all placed upon it, of which numerous instances occur in the publication of kaempfer, sonnerat, etc: the brama of india is represented sitting upon a lotus throne, and the figures upon the isaic table hold the stem of this plant, surmounted by the seed vessel in one hand, and the cross representing the male organs in the other: thus signifying the universal power, both active and passive, attributed to that goddess"[19 [19] symbolism of ancient art. the lotus is the most sacred and the most significant symbol connected with the sacred mysteries of the east. upon this subject, maurice observes that there is no plant which has received such a degree of honor as has the lotus. it was the consecrated symbol of the great mother who had brought forth the fecundative energies, fe

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

na mathers' name rather than the full 'vestigia nulla retrorsum' and yeats''demonest deus inversus' became simp255 ly 'demon. westcott was invariably s.a. rather than 'sapere aude. but before they obtained their mottoes, before even entering the order, candidates had to be approved by thechiefs-whodid not approve of spiritualist mediums orofany others who 'allow themselves to fall into a complete passive condition ofwill'255and were made to sign a pledgeofsecrecy in all things concerning theorderand an acceptance of the 'ordinances of the first orderofthe g.d. in the outer'.theyalso had to pay a ten shilling admission fee, an annual subscriptionof2s6d and the costofrituals and lectures. once initiated, the neophyte found himselfina temple ruled bythreechiefs who acted as imperator, cancell

GILBERT THE MAGICAL MASON

anifest became demonstrated, all existence was inhim,theknownpre-existed in the unknown ancient of the ancientofdays.butit is not this dream-like aspect of poetic phantasy exhibited inthekabalahthati can farther bring to your notice.letusreturntothephilosophic viewofthe attributesofdeity,thekabalah89which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain- not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited- undifferentiated, illimitable one; and the third stage is ain suph aur- boundless light, universal light-'letthere by light' was formulated, and 'there was light. the passive has just put on activity: the conscious god has awaked. let us now endeavo

he christian christ, the son of god. binah is the supernal mother -aima,malkuth is the inferior mother, the bride of the microprosopus.thefour letters yod, he, vau, he, or as we say ihvh, of the name, we call yahveh, or jehovah, are allotted and distributed among the sephiroth in a peculiar manner: so that even if to some jewish exoteric teachers 'jehovah' is the name in especial of the so-called passive principle, or female aspect of binah- and that this did at times degenerate into the worship of the groves- yet this stigma does not attach to the kabalistic conception of the tetragrammaton, that dreadful name of majesty which might never be uttered by the common people, and whose true pronunciation has been for many centuries confessedly lost to the jews. time will not permit me to exten

eone- whoputhim -in the152themagical masonway of wisdom. he declared that an inner voice warned and instructedhimon all important occasions, and this voice he felt he ought to obey. but it is open for consideration whether even socrates was or was not later in his life deceived by some inferior elemental being, which promptedhimto the causation of his death: whether he did not become mediumistic, passive, and that thus his eccentricities may be accounted for. referring to the worddaimon,it should be borne in mind that the word was applied to good spirits as well as to evil ones; but that our english worddemon,which was no doubt derived from the greek word, through the latin has commonly an entirely evil attribution.themedieval latin phrase,demonestdeusinversus,was penned after the word had

the members of the triad.thetriadis the synthesis of the two contending forces, the one that unites them into equilibrium; and each force is aunit,a monad. two opposing forces form the duad in equilibrium. the duad is resumed in a triad, and the triad is perfected in the tetragrammaton- yod"he-vau-he- concept of deity working in nature by the triad- by means of two opposing forces, the active and passive, male and female, volatile and fixed, positive and negative, and each a monad power, vis, or unity. trace with me the tetrad through mind, religion, symbol255 ism, alchemy and physics. let us take the two opposing forces pictured, as of old, by the upright linefor the active, volatile, positive, and the horizontal line for the passive, fixed, negative, and female. let us consider them in c

GILBERT THE SORCERER AND HIS APPRENTICE

e is a peculiarity there, for there are onlythreeletters really, the he being repeated; and one naturally asks .seeing that in the kabala and in hebrew nothing is done in vain, why is this?thatbrings us to the meaningofthe number 4. this numberis the number of creation also, and it typifies the two opposing forces; the letter yod is the active, the energising, the fire; while the letter he is the passive, the receptive, the water- the spirit of god moving on the face of the water, the fire moving on the water. hence we get warmth and moisture, which are the basis of all168 the sorcererand his apprenticelife, and without which life is impossible; also the male and female principles which pervade all nature; and we get the letter vau, which is the union of the two, completing the triangle, a

plant grows and flowers, but concealed within the flower lies the seed wherein is the potentiality of an infinite series of plants of the same kind. that seed is the second he. the metaphor may be carried as far as we please, to any manifestation of life, either spiritual, psychic, or material, and the analogy is found to be perfect. there must be the triangle- the two opposing forces, active and passive, energising and receptiveand the third which unites them, and the term of transition. the figure 4 itself symbolises this, for it is composed of the straight stroke with the triangle on top of it- symbolising the triad of life and the term of transition coming from it, symbolising also the man standing erect, or figure 1, and bearing on his head the triangle of supernal wisdom. there is an

ries- it is the seed out of which a new tetraktys will come. that is just one translation of this great name, the yod, he, vau, he. the same thing is found in the cards of the tarot: the four suits mean the four letters of the great name.thefour honours of the tarot pack are the king, queen, knave, and knight; and these four correspond, the king to the active or energising force, the queen to the passive or receptive force, and the knight to the juncture, the union, completing the triangle. the knave or squire(ger255man, knabe)is the term of transition. these again refer not only to the letters of the great name,butto the four worlds orthescience of numbers169planes of atziluth, briah, yetzirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court ca

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

l deities and thereby become highly destructive. when we start to consider the nature of the eggregores we can easily see how the archons can twist such images to their own benefit. eggregores serve the fallen kingdoms well, they collect energy from human belief and channel it into degenerative forms. do not get the idea fig 15 many different jesus gnostic theurgy page 65 that eggregores are only passive, in conjunction with their comrades, the memes, they spread like wildfire through towns and cities controlling thought and influencing emotions. just as disease can spread from one to the another, so too can eggregores. since at some level all of humanity is linked, once false idea can destroy a kingdom. memes memes are a recent discovery, but prove an excellent way to understand how eggre

her is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chokmah. these form the line, a natural progression from the point. chokmah is wisdom, illuminating intelligence, it is related to the active principle and is therefore sometimes known as abba, the great father. binah is understanding or reflective intelligence. as a centre it is passive and seen as feminine, and is therefore known as aima, the great mother. these two centres can be related to force and form and substance and consciousness. these three centres form the supernals, they are seen as somehow separate from the rest of the tree and are divided from the lower seven centres by the abyss or barrier. while they are perfect and static in nature (at least in the world

of the logos, christ and sophia (fig 34).at the same time, however, we can see the destruction and degeneration of mithraic worship in the caesar cults of rome. the solar gateway x factors y factors fig 33 gnostic theurgy page 118 we must take care when studying these theologies not to link positive with spiritual light, and negative with spiritual darkness. there is always positive and negative, passive and active. while there is a balance logos and sophia, for example, there is the duality between good and evil, ascension and degradation, x and y factors. the importance of the sun/son can be found in most esoteric traditions, whether it be baal in the early el tradition of canaan, the messiah of the israelite mysteries, ganesha in hinduism or the mithra of the zoroastrians. it is the int

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

am of spirit active while vibrating the name "bitom" draw the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the banishing pentagram of fire. vibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" dr

tp//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishing pentagram of spirit passive while vibrating the name "nanta" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and sa

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

f spirit active. thrust through the center of the pentagram and vibrate "bitom" trace the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the invoking pentagram of fire and vibrate "oip teaa pedoce" draw the sigil of leo in the center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the ce

then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the

GOLDEN DAWN RITUALS B

d have it near during all important workings. it is vital when tracing a circle for an area of working that thou complete the circle. the circle must be complete before any invocational work commences. within the pentagram there are invisible currents. from o to m, and from l to n. the currents are that of as represented by the letter c. it is the currents of that are symbolized by the active and passive pentagrams of. these pentagrams should proceed and close all invocations and evocations. it is the tracing of these important pentagrams that allows the elements to be in a state of equilibrium and harmony. in closing, these currents are reversed. note: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagr

the center of the working in the opening and in the closing as well. the uninitiated will be performing a ritual and possibly working with elements not in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha alga hyha alga the sigil of the "wheel of spirit" should be traced in the center. 7 hwhy la ynda \yhla k b e l m n o the following are the names from the tablet of union used in the supreme ritual of the pentagram. note: these names are not vibrated when one is performing the supreme ritual of the pentagram without a tablet of union. as a rule, enochian names are only vibrated when a

ent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to whic

ss. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagrams of are utilized in conjunction with the proper elemental pentagram; either invoking or banishing, according to the work you are doing, and take due caution to vibrate the proper names with the proper pentagram. o- active spirit pentagram m- active spirit pentagram n- passive spirit pentagram l -passive spirit pentagram this ritual requires that the adept be fully competent with the l.b.r.p. before advancing on with the s.b.r.p./s.i.r.p. remember that the points of the pentagram represent the five magical elements, beginning with at the apex, and moving clockwise within the pentagram symbol to n, o, l, and then m. in the l.b.r.p, the pentagrams begin from the l

ng the same line, putting into consideration the starting point of invoking or banishing. in the s.b.r.p./s.i.r.p, there are four pentagrams associated with the element of, two invoking, and two banishing. the two that refer to invoking pentagrams are called equilibrating pentagrams, the two banishing pentagrams are called closing pentagrams. these are both divided into two categories, active and passive. see the diagram. 12 aside from the four pentagrams of, there are also the eight elemental pentagrams, giving the total of twelve altogether. this is contributing two pentagrams to each element. refer to the diagram. it should be noted that in using the s.b.r.p./s.i.r.p, the adept is dealing with stronger energies than those used in the l.b.r.p. once again, this ritual is suggested to be p

the adept is dealing with stronger energies than those used in the l.b.r.p. once again, this ritual is suggested to be practiced only if the adept is fully competent in the l.b.r.p. in the l.b.r.p, only one figure, the earth pentagram, is drawn in the air. however, in the s.b.r.p./s.i.r.p. four figures in each quadrant are drawn in consecutive order. for example, using the s.b.r.p: 1) the closing passive pentagram. 2) the spirit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub e

oce (oh-ee-peh tay-ah-ah pay-doh-kay. stab the pentagram on the last syllable. d) draw the sign of e in the center of the pentagram, visualizing it in a bright green. vibrate the name"\yhla" once again, stab it on the last syllable. perform the philosophus grade sign. step 4 a) move to the west and be sure to draw the bright white connecting line going from the south to the west. draw the closing passive pentagram while visualizing it in bright white. vibrate the name "hcoma (hah-koh-mah. stab the pentagram in the center on the last syllable. 14 b) draw the white in the center of the pentagram,and vibrate the name "alga, stabbing it on the last syllable. perform the 5=6 signs. c) draw the banishing water pentagram, visualizing it flaming blue. vibrate the names "mph arsl gaiol (em-pay-hay

lue. vibrate the names "mph arsl gaiol (em-pay-hay arsel gay-ee-ol. stab the pentagram on the last syllable. d) draw the sign of in the center of the pentagram, visualizing it orange. vibrate the name "la, stabbing it on the last syllable. perform the practicus grade sign. step 5 a) move to the north while drawing the white connecting line from the west to the north. make the bright white closing passive pentagram. vibrate the name "nanta (nah-en-tah. be sure to stab the pentagram on the last syllable. b) draw the white spirit wheel in the center of the pentagram. vibrate the name "alga" stab it on the last syllable. perform the 5=6 signs. c) draw the banishing earth pentagram, visualizing it russet. vibrate the names "mor dial hctga (ee-more dee-ahl heck-tay-gah. stab it on the last sylla

GOLDEN DAWN RITUALS D

ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m and o. the lower and outer eight refer to the powers of l and n, or the passive elements. the center and amber portion refer to the spiritual a, while the outer calyx of the four orange sepals show the action of the a upon the life of things by differentiation. this is an alchemical process that can be studied in great length by those interested in pursuing alchemy. the wand, again, we will emphasize must never be inverted. the lotus flower is to never be touched in w

GOLDEN DAWN RITUALS E

rms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you will observe that active and passive are in perfect harmony. m arm the background color is yellow on the m arm and represents the flowing philosophic mercurial nature without hinderance of mobility or movement. this alludes to the ever flowing nature of m. 3 l arm this is composed of the four colors of twklm, and shows the l being the receptive container of all the four elements. citrine is attributed to the airy aspect, oliv

GOLDEN DAWN RITUALS F

the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. when invoking the hexagrams of the planets, begin with l, ending with 5, and then perform the invoking hexagrams of a, holding the lotus wand by the e band. step 10 let the adept, holding the lotus wand by the white portion, trace the equilibriating active and passive spirit pentagrams along with the spirit symbols over 5 the lamen. let the adept also make certain to trace a circle around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite

gram vibrating "exarp, hyha" give the lvx signs. trace the invoking pentagram of m while vibrating the names of god borne upon the banner of the east "oro ibah aozpi, hwhy" give the theoricus grade sign. step 14 over the l arm of the hermetic rose cross, hold the lotus wand by the b band and recite the following "and the fourth river is euphrates" trace a circle over the arm and draw the invoking passive spirit pentagram and vibrate the names "nanta, alga" give the l.v.x. signs. trace the invoking earth pentagram, intoning and vibrating the names of god borne upon the banner of the north. 7 "mor dial hctga, ynda" finish by giving the zelator grade sign. note: each pentagram of spirit active and passive and invoking elemental pentagrams should be traced within a circle. the rose cross lamen

GOLDEN DAWN RITUALS G

let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with i

magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n

old the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee

the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empowering the lesser angle of o let the adept hold the fire wand on high and recite the following "o thou resplendent angel exgsd, thou who governest the fiery realms of m, i conjure thee to confer upon this dagger thy mysterious and magical powers, 9 that by its aid, i may control the spirits who serve thee fo

he fire wand up on high and recite the following "o thou glorious angel naaom, thou who governest the fiery essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the fire wand over the russet portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of n let the adept hold the chalice up high and recite the following "o thou glorious angel nphra, thou who governest the moist and fluid essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spiri

chalice up high and recite the following "o thou glorious angel nphra, thou who governest the moist and fluid essences of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art sovereign, that by its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the chalice over the olive portion, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. empowering the lesser angle of m let the adept hold the dagger up on high and recite the following "o thou glorious angel nboza, thou who governest the airy and delicate essence of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spi

recite the following "o thou glorious angel nboza, thou who governest the airy and delicate essence of l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the air dagger over the citrine portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. 11 empowering the lesser angle of l let the adept hold the magical sword of the art on high and recite the following "o thou glorious angel nroam, thou who governest the dense and solid l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern th

recite the following "o thou glorious angel nroam, thou who governest the dense and solid l, i invocate thee to bestow upon this pantacle the magic powers of which thou art master, that with its help, i may govern the spirits of whom thou art lord, in all seriousness and steadfastness" holding the magical sword of the art over the black portion of the pantacle, trace within a circle the invoking passive spirit pentagram and the invoking earth pentagram with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. final notes let the adept take the newly consecrated implement and perform the s.i.r.p of its particular element in the four quarters. the adept must precede each pentagram with the equilibriating pen

GOLDEN DAWN RITUALS K

in thrice and draws the invoking earth pentagram, saying "emor dial hectega. in the names and letters of the great northern quadrangle, i invoke ye, ye angels of the watchtower of the north (replaces the chain upon the ox head. takes the incense, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so tha

GOLDEN DAWN RITUALS SADD

it, like the most gentle sheet-lightening in summer" it will aid the reader considerably if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment's notice. the square "h" of "mph" in the great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephi

GOLDEN DAWN RITUALS U1

wh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand, the simulacrum of the vital forces in trapt. it is the special seat of th

GOLDEN DAWN RITUALS U7

black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation

GOLDEN DAWN RITUALS VENUSZAM16

ncient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael

GOLDEN DAWN RITUALS Z1

mergency where time presses. it should not be used in a ceremony where elemental spirits have been invoked, especially not in the closing. the lamen is partially explained in the portal ceremony thus "the hierophant's lamen is a synthesis of trapt to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conduction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is con

erophant--osiris past hierophant--aroueris praemonstrator--isis the names below are those of the god-forms they represent. the following are the descriptions of the god-forms of the seven officers of the neophyte grade. hierophant: osiris in the netherland. expounder of the mysteries in the hall of the dual manifestation of the goddess of truth. the hierophant is represented by two god-forms, the passive and active aspects of osiris. seated on the dais as hierophant, he is clothed in the god-form of osiris. he wears the tall white crown of the south flanked by feathers striped white and blue. his face is green, the eyes blue. from his chin hangs the royal beard of authority and judgment, blue in color and gold-tipped. he wears a collar in bands of red, blue, yellow, and black, and on his b

GOLDEN DAWN RITUALS Z3

higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect

GOLDEN DAWN RITUALS ZAM10

ned, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare that it is so formulated, to be a basis and receptacle for the shroud of darkness, the egg of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of the spirit of life whose dwelling is in the invisible, do i now address my will. in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla

GOLDEN DAWN RITUALS ZAM12

invoke thee. thou who art all powerful and beyond all things, we love thee and give thee our undaunted workings. bless these elements, sanctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into

GOLDEN DAWN RITUALS ZAM16

he ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrb

GOLDEN DAWN RITUALS ZAM20

voking earth pentagram and trace the sign of the head of the bull. say "mor dial hctga. in the names and letters of the great northern quadrangle i invoke ye, ye angels of the watchtower of the north. step 10 go to the center altar and face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my bod

GOLDEN DAWN RITUALS ZAM21

ambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (se

GOLDEN DAWN RITUALS ZAM22

ome unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the invoking circle and passive pentagram with spirit wheel; and invoking water pentagram with the eagle kerub. say: in the name of the almighty and powerful, in the name of twabx \yhla, and by the name of your archangel layrbg, spirits of n, ye i command. infuse ye into this creature of talismans the substance of the waters (make cross) in the three great secret holy names of god borne upon the banners of the west, eph

sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring stability. step 12 place the talisman before the earth tablet, make the invoking circle around it and the pentagram of passive spirit with the spirit wheel, and the invoking earth pentagram with the b kerub. say: in the name of rah ynda and ]lm ynda, spirits of l, adore your creator. in the name of the bride and the queen of the kingdom, and by the name of your archangel layrwa, spirits of l ye are mine to command. bind unto this creature of talismans the substance of your realm (make cross) in the three great sec

of talismans, i have bound unto thee the element of enduring stability, so pass thou on. make the 1=10 grade sign. step 13 take up the talisman, and pass between the pillars. place it on the ground between them, and strongly formulate around it a sphere of sensation. say: creature of talismans, so that the power of ra may manifest through thee, i give thy body the life of spirit. step 14 make the passive and active spirit pentagrams, and the rose cross symbol. vibrate powerfully the enochian exhortation used in the portal ceremony. say: in the name of hyha, alga, and by all the names and letters of the mystical tablet of union, i command ye, o ye forces of eth. i invoke ye, ye angels of the celestial sphere, whose dwelling is in the invisible, to give me of your light forever. bind unto th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is the symbol of fire, and is especially used in those operations involving tthe watchtower of fire. the cup. the cup is a passive instrument. it represents your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding of truth. it is by nature round, vulnerable, and receptive. when charged with a feminine force, iit symbolizesthe yoni. in enochian magick the cup is the magical symbol of water and is especially used in operations involv

the enochian letter x) within it. face the letter and say, mor-dial-hktga (moh-ar dee-ah-leh heh-keh-teh-gah) in the names and letters of the great northern quadrangle, i invoke you, angels of the watchtower of the north. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of earth rising up from within you. step 6. stand facing the east and trace the active and passive invoking pentagrams of spirit (reference enochian magic page 89) while saying, exarp (ehtz-ar-peh) bitom (bee-toh-meh) nanta (nah-en-tah) hkoma (heh-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within

n with an appropriate banishing ritual. 112 cup invocation the following is a ritual that you can conduct to consecrate your magical cup: step 1. consecrate a arde. step 2. hold your cup in your right hand, pace the watchtower of water and say, raagiosl (rah-ah-gee-oh-sel, 1 invoke you from the watchtower of water to come forward and instiil the power of reflection within my cup (see the power of passive reflectivity entering into your cup. step 3. address the seniors and say, lsrahpm (less-rah-pem, i invoke you from the watchtower of water to come forward and bestow the passion of mars upon my cup (see passion entering finto your cup. saiinov (sah-ee-ee-noh-veh, i invoke you from the watchtower of water to come forward and bestow the benevolence of jupiter upon my cup (see benevolente ent

stow the passion of mars upon my cup (see passion entering finto your cup. saiinov (sah-ee-ee-noh-veh, i invoke you from the watchtower of water to come forward and bestow the benevolence of jupiter upon my cup (see benevolente entering finto your cup. lavaxrp (el-ah-vahtz-ar-peh, i invoke you from the watchtower of water to come forward and bestow the receptivity of the moon upon my cup (see the passive power of receptivity entering into your cup. slgaiol (sel-gah-ee-oh-leh, i invoke you from the watchtower of water to come forward and bestow the love of venus upon my cup (see the forces of love entering finto your cup. soaiznt (soh-ahee-zoden-teh, i invoke you from the watchtower of water to come forward and bestow the self- expression mercury upon my cup (see the power of selfexpression

adds up to 314 (the t can be either 9 or 3, the number for the formula kal. the formulas of kal and lao are therefore closely related. the letters of iao add up to 96, the number for both qaaobza "creation of duality" and elzap-talho "the way of the cup" where cup must be taken in its magi-cal sense. also 96= 48x2, where 48 is the number for talho which means "cup" the cup symbolism explains the passive nature of this formula. aiq bkr reduces 96 to 6, the number for life. iao is the formula for a passive acceptance of life in the sense of karma-less action. the formula of lao is that spiritual/magical capability (temperance/art in sagittarius) together with spiritual insight (hierophant in taurus) will result in the best karma (justice in libra. the formula is therefore one to use to impr

e tempered by spiritual insight.1vitdt suggests a balance between the joy of the spiritual impulse and the desires of the world. the sigh of ivitdt from the watchtower of fire is: the letters gon, vau, gon, gisa, gal, gisa are written: 192 the formula of niakod nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourgin nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. aleister crowley, liber vii the enochian word niakod is pronounced nee-ahkoh-deh. it is comprised of the first letters, of the words nazps il-amnia kiaofi ors dodrmni which means "a sword for the cursed aethyr of fear, darkness and confusion" this phrase adds up to 1275 which is the sum of the names of the three governors of the 10th aethyr, zax: lexarph= 534 komanan=

any magnet, there is a north pole and a south pole. in the male body the north pole is in the region of the loins while the south pole is in the chest. in the female body the poles are reversed; the north pole is in the chest while the south pole is in the loins. the north pole is a region of egress. the south pole is a region of ingress. the north pole is act ive and outgoing. the south pole is passive and receptive. as with any magnet, like poles repel while opposite poles attract. the task of the magician is to consciously control this magnetic field and 284 direct its magical forces throughout the physical body which is its expression in flesh. the "stone" is magical fire that radiates through the body and, in time, effects the transmutation. this magical fire (sometimes called psychi

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

lane and on the cosmic plane are in constant attunement. it is because man's soul personality is attuned with all other soul personalities that thought vibrations operate at great distances. by attuning ourselves to the divine mind we can receive the laws, rules, and facts of knowledge which we can depend upon as being truthful. aura.a field of multi-colored luminous radiations seen by active and passive visualization techniques to surround objects, the human [164] body, and other living things. everything in nature is surrounded by energy fields. the following contribute to the properties of auras: electric fields, magnetic fields, infrared radiation, ultraviolet radiation, volatile chemicals and hormones, and psychic emanations. in other words, the aura consists of both spirit energy and

nts about hypnotism, there is seldom any need for its use (especially that which is induced by mental processes) and the practice should be limited to physicians or scientists who have made a careful study of the laws and principles, and who have naught but the highest ethical and scientific reason for inducing the state. psychically, it is a state where the objective mind is at least four-fifths passive or dormant in functioning and the subconscious mind is consequently and proportionately active or superactive. for psychic experience of the average and desirable nature the borderline state is more efficient and calls for no assistance from any operator.(see borderline state. i idealism.in philosophy, the concept that ideas are fundamentally real. idealism as a philosophy expounds the not

e; but this further illustrates the law that magnetism results from action in the aura that surrounds all matter. this aura is fundamentally an essential part of the electron, and the molecule, therefore, has an aura which is a mixture of the auras of the electrons composing it. some auras are positive, some are receptive or repulsive, and some are alternating in their action. those which are not passive cause a manifestation which we term, in physical science,[184] magnetism, with either an attractive or repulsive tendency or positive or negative polarity. the cells composing the human body are surrounded by an aura and the body of man also has an aura. this aura can be made active, radiating its magnetic energy, or passive, or even repulsive or receptive. the human mind, with its control

and from there project their personalities to the psychic plane and never function or express upon the earth plane until reincarnated. in order that we may sense these masters.not see them with objective eyesight.we must attune ourselves to the psychic plane completely. our physical bodies are dormant or inactive then in all functioning except that of a purely physical nature as when asleep, in a passive state, or in a deep and profound meditation. at such time contacting the personality, minds, and messages of the invisible masters is possible. one cannot expect that a cosmic master will literally be assigned to him as a personal servant and guide combined! until we have prepared ourselves, we are not worthy of the assistance the cosmic master can give. complete functioning on the psychic

result of obedience to the demand of natural law. miracles as such are so only to those who do not understand what is meant by natural law. negative.that phase of polarity which is the complement of the positive. it is that phase or condition which receives the positive elements and nurtures them to fruition when the result will manifest the blending of the two phases of polarity. the negative is passive, static, receptive, and nurturing in contradistinction to the positive, which is active, creative, and dynamic. the negative registers a hunger for the positive, while the positive registers an urge, an impulse toward union with the negative in order that it may, with the cooperation of the negative, cause a manifestation or creation. neither [188] can, of itself, produce any result, for o

HANDBOOK OF EGYPTIAN MYTHOLOGY

ed pillar in deities, themes, and concepts. these acts correspond with stages in the royal funerary ritual performed by the heir of the deceased king to ensure that king s survival in the afterlife. these rites validated the royal succession by confirming osiris in his new role as king of the dead and horus in his role as king of the living. in these contexts, osiris is represented as too weak or passive to achieve the transformation to ruler of the underworld without his heir s help. here he seems to embody the vulnerability of the egyptian state in dangerous transi- 84 handbook of egyptian mythology tional periods. other sources, such as hymns to osiris, portray the god as having been created by atum to be a powerful and terrifying force, the underworld equivalent of the sun god.43 the i

st as morning light wakes sleepers in life, the passing sun god reanimated the mummies of the virtuous dead and his own mysterious nocturnal forms. in the underworld, ra himself was mainly shown as a ram-headed man, or a scarab within a solar disk, in the cabin of the solar barque (see figure 38. this central figure is sometimes labeled as the flesh of ra. for much of the voyage the sun god is as passive as the corpse of osiris while a huge array of other deities protect and defend him. the forceful power of the sun is concentrated in the goddess known as the eye of ra, who often guards the prow of the solar barque. much solar mythology was expressed by images rather than narratives. the solar cycle could be summarized by showing khepri (the scarab beetle, ra-horakhty (a falcon-headed man

HELENA BLAVATSKY NIGHTMARE TALES

and easy. he then swung her to and fro like a pendulum until the necessary momentum was acquired,when letting go one foot and seizing the other with both hands, he made a powerful muscular effort andwhirled her round in the air as if she had been an indian club. my companion had shrunk back in alarm to the farthest corner. round and round the dervish swung his livingburden, she remained perfectly passive. the motion increased in rapidity until the eye could hardly follow thebody in its circuit. this continued for perhaps two or three minutes, until, gradually slackening the motion heat length stopped it altogether, and in an instant had landed the girl on her knees in the middle of the lamp-litcircle. such was the eastern mode of mesmerization as practised among the dervishes. and now the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nced" the spiritual ego is free from its trammels, and finds itself on the same plane of consciousness with the disembodied spirits. hence, if there is any spiritual attraction between the two they can communicate, as often occurs in dreams. the difference between a mediumistic and a non-sensitive nature is this: the liberated spirit of a medium has the opportunity and facility of influencing the passive organs of its entranced physical body, to make them act, speak, and write at its will. the ego can make it repeat, echo-like, and in the human language, the thoughts and ideas of the disembodied entity, as well as its own. but the non-receptive or non-sensitive organism of one who is very positive cannot be so influenced. hence, although there is hardly a human being whose ego does not hol

HINE P OVEN READY CHAOS

ere in fact we move between different states of consciousness- such as daydreams, autopilot (where we carry out actions without cognition) and varying degrees of attention, all the time. however, as far as magick is concerned, the willed entry into intense altered states can be divided into two poles of physiological gnosis- inhibitory states, and excitatory states. the former includes physically passive techniques such as meditation, yoga, scrying, contemplation and sensory deprivation while the latter includes chanting, drumming, dance, emotional and sexual arousal. 17 oven-ready chaos infinite diversity, infinite combination as i said earlier, one of the characteristics of the chaos magick approach is the diversity of systems of magick that practitioners can choose to hop between, rathe

HP LOVECRAFT A DARK LORE

during his one visit there. unseen things not of earth- or at least not of tridimensional earth- rushed foetid and horrible through new england's glens, and brooded obscenely on the mountain tops. of this he had long felt certain. now he seemed to sense the close presence of some terrible part of the intruding horror, and to glimpse a hellish advance in the black dominion of the ancient and once passive nightmare. he locked away the necronomicon with a shudder of disgust, but the room still reeked with an unholy and unidentifiable stench 'as a foulness shall ye know them' he quoted. yes- the odour was the same as that which had sickened him at the whateley farmhouse less than three years before. he thought of wilbur, goatish and ominous, once again, and laughed mockingly at the village ru

no use. old zebulon whateley, of a branch that hovered about halfway between soundness and decadence, made darkly wild suggestions about rites that ought to be practiced on the hill-tops. he came of a line where tradition ran strong, and his memories of chantings in the great stone circles were not altogether connected with wilbur and his grandfather. darkness fell upon a stricken countryside too passive to organize for real defence. in a few cases closely related families would band together and watch in the gloom under one roof; but in general there was only a repetition of the barricading of the night before, and a futile, ineffective gesture of loading muskets and setting pitchforks handily about. nothing, however, occurred except some hill noises; and when the day came there were many

val and military prisons (inn) nothing positive ever developed. innsmouth itself was left almost depopulated, and it is even now only beginning to show signs of a sluggishly revived existence. complaints from many liberal organizations were met with long confidential discussions, and representatives were taken on trips to certain camps and prisons. as a result, these societies became surprisingly passive and reticent. newspaper men were harder to manage, but seemed largely to cooperate with the government in the end. only one paper- a tabloid always discounted because of its wild policy- mentioned the deep diving submarine that discharged torpedoes downward in the marine abyss just beyond devil reef. that item, gathered by chance in a haunt of sailors, seemed indeed rather far-fetched; sin

HP LOVECRAFT THE ALCHEMIST

ength i approached that time which i had so long viewed with apprehension. since most of my ancestors had been seized some little while before they reached the exact age of count henri at his end, i was every moment on the watch for the coming of the unknown death. in what strange form the curse should overtake me, i knew not; but i was resolved at least that it should not find me a cowardly or a passive victim. with new vigour i applied myself to my examination of the old chateau and its contents. it was upon one of the longest of all my excursions of discovery in the deserted portion of the castle, less than a week before that fatal hour which i felt must mark the utmost limit of my stay on earth, beyond which i could have not even the slightest hope of continuing to draw breath. that i

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

aval and military prisons, inn nothing positive ever developed. innsmouth itself was left almost depopulated, and it is even now only beginning to show signs of a sluggishly revived existence. complaints from many liberal organizations were met with long confidential discussions, and representatives were taken on trips to certain camps and prisons. as a result, these societies became surprisingly passive and reticent newspaper men were harder to manage, but seemed largely to cooperate with the government in the end. only one paper- a tabloid always discounted because of its wild policy- mentioned the deep diving submarine that discharged torpedoes downward in the marine abyss just beyond devil reef that item, gathered by chance in a haunt of sailors, seemed indeed nether far-fetched; since

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

life is to use it in a way that is not compatible. there isn't any bad luck day, full of hard luck or mistakes. don't look at a day and say "today is a saturn day so i'm not going to get out of bed" instead go out and do everything that should be done on a saturn day. if it's your sun-day cycle, the number one day, take the initiative in everything. that doesn't mean that you must be afraid to be passive. it means that if you take the initiative on that day you will have great success. being passive doesn't mean that you'll have a disaster, it just means that you aren't utilizing the day to its fullest potential. on your number two day, which is the moon day, you will do well by being receptive to other people's ideas. that doesn't mean that you can't go out and assert yourself that day. i

ills. she thinks i'm the most evil person on earth. she swears she'll keep cancelling out until i forget about the suit. what do you think of my chances of settling my suit? i'm in pain for the rest of my life. am i evil to sue? irmgarde c. we've got a couple of sick neighbours here. the lady next door with the german shepherd is understandably not wanting to be sued and is trying to browbeat the passive neighbour into thinking she's evil. well, witches are supposed to be evil, too, if you listen to just anybody. but if you have physical damage done to your body, and if you are wanting to know from a witch whether or not you should sue the people who caused the damage, you have some other kind of problem that needs doctoring, too. what is this difference between evil and good that people h

in the united states to broadcast on a large, metropolitan station, and my newspaper column has been read by millions. witchcraft is my method of doing things, the way i operate. it is a modus operandi. a witch is a female who is able to understand your thoughts, read your emotions- to be psychic- and yet, not only receive thoughts but send them, project emotion and change destiny. a witch is not passive; she is an activist. my husband knows i'm a witch. with reason. we've had a lot of weird things happen to us, and i've told him in advance many things that are going to happen. he knows i'm psychic. he knows that i pick up things before they happen and that i'm somehow aware. there is a metal piece on the gate that jingles when anyone comes in. sometimes i hear the jingle, and i go to open

INITIATION INTO HERMETICS

of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sciences. in my book i have c

erefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbol

al plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall be light. the origin of the light, of course, is to be sought in the fire. each element and therefore that of fire, too, has two polarities, i.e, the active and the passive one, which means positive) and negative. plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. there are always two basic qualities, which must be clearly distinguished in each element. religions have always imputed the good to the active and the evil to the passive side. but fundamentally spoken, the

resent the contrasting polarities. 4. the principle of air another element derived from akasa is that of air. initiated people do not regard this principle as a real element, but they will grant it the role of a mediator between the fiery and the watery principles, so that the principle of air will, in a certain way, establish the neutral equilibrium, acting as a medium between the active and the passive activities of water and of fire. through the interaction of the active and passive elements of fire and water the whole created life has become motion. in its mediatorship the principle of air has assumed the quality of warmth from the fire and that of humidity from the water. without these two qualities any life would be inconceivable. these two qualities will also grant two polarities to

able to answer this question by himself, for the etheric principle is hidden in its most grossly material form in the blood and in the seed and in the reciprocal action of these two substances in the vital matter or in the vitality. as we have learned, the fiery element produces the electrical and the water element the magnetic fluid. each of these fluids has two-pole radiations, an active and a passive one, and the mutual influences and interactions of all the radiations of the four poles resemble a tetra-polar magnet, which is identical to the secret of the tetragrammaton, the yod-he-vau-he of the quabbalists. therefore the electromagnetic fluid in the human body, in its emanation, is the animal magnetism, the od or whatever name it has been given. the right side of the human body is ac

of the four poles resemble a tetra-polar magnet, which is identical to the secret of the tetragrammaton, the yod-he-vau-he of the quabbalists. therefore the electromagnetic fluid in the human body, in its emanation, is the animal magnetism, the od or whatever name it has been given. the right side of the human body is active-electric, provided that the individual be right-handed. the left side is passive-magnetic. as for the left-handed person, the contrary will take place. the emanative power of this electromagnetic fluid is dependent on the capacitance, i.e, the intensity of action of the elements inside the body. the more harmoniously this action of the elements is going on in the body, all the stronger and purer this emanation will be. with the help of certain exercises as well as by a

tes that we must be moderate in taking food at all. an over-saturation of the earth element affects the aspects of sexual life, which must not necessarily find expression in the sexual instinct in the fleshly sense. it is quite possible- and this will especially occur in the case of elderly people that they will feel a longing for increased activity and for productive agility. in their active and passive polarity the electric and the magnetic fluids have the task of forming acid combinations in all the organic and inorganic bodies, from the chemical point of view, eventually from the alchemistic standpoint too. in the active sense they are constructive, and in the negative sense they are destructive, dissolving and disintegrating. all this explains the biological functions in the body. the

air, the melancholic temper is born from the water element, and the phlegmatic one is ascribed to the earthy element. the strength and vibration of the respective element corresponds in the various properties to the strength, vigor, and expansion of the respective fluid vibrations. each of these four elements, which determine man s temper, in the active form, owns the good properties, and in its passive form, the contrary or bad qualities. it would be too prolix to inform here about the effects of the elements, and it is better for the incipient adept to find out himself further effects by his own meditation. this manner also has a very special reason, on the path to initiation. here i shall a few examples only: the choleric temper, in its active polarity, has the following good qualities

sults in an emanation professionally called aura. therefore this kind of aura is not to be compared with the astral matrix, because between these two conceptions there is a thumping difference. the astral matrix is the connecting substance between body and soul, whilst the aura is the emanation of the action o the elements in the various qualities, having its origin either in the active or in the passive form. this emanation in the whole soul produces a certain vibration corresponding to a certain color. on the grounds of this color, the adept can exactly recognize his own aura of that of another being with the astral eyes. backed by this aura, the seer can establish not only a man s basic character, but he also can perceive the action or the polarity of the soul s vibration, and influence

applicability a. gesticulations b. bearings (asanas) c. postures of the fingers (mudras) step v magic mental training 1. space magic step v magic psychic training 1. projection of elements outward a. through one s own body, accumulated through the solar plexus b. accumulated through the hands 2. outward projection without passing through the body step v magic physical training 1. preparation for passive communication with the invisible ones a. release of the own hand b. preparation of the fingers with help of the pendulum &c 2. passive communication: a. with the own guardian genius b. with deceased people& other beings step vi magic mental training 1. meditation on the own spirit 2. becoming conscious of the senses in the spirit step vi magic psychic training 1. preparation to master the

result would be fateful to the health of the person and the success would never come. these facts have to be considered very carefully. but he who does perform one exercise after the other scrupulously can proceed with a clear conscience and can work on the magical development at full speed. magical physical training (v) in this step i shall quote some exercises that render possible a deliberate passive communication with the invisible ones from a magical point of view. in a certain way the methods resemble the spiritualistic ones, but the magician will soon notice that he is not training himself to become a person without any will of his own, called a medium by the spiritualists. the magician may not become a plaything of uncontrollable powers; on the contrary, he directs his powers cons

ISIS UNVEILED

ill mote buddhistic, llie earliest system of the buddhistic philohophy which preceded by far gautama-buddha is based upon the uncreated substance of the 'unknown/ the adi-bvddha^ this eternal, infinite monad possesses, as proper to its own essence, five acts of wisdom. prom these, by five separate acts of dhy&na, emanated five dhyaiubuddluu: these, like adi-bvddjia, are quiescent in their system (passive. neitho- adi, nor any of the five dkydni-bvddjuu, were ever incarnated, but seven of their emanations became avatars, i. e, were incarnated on this earth. 362. ireaaeui: agaiiiml herttiet, iziv, 3. 353. hie gve nujce myatkftllf ten. the' we ftndrosmei "having (tivided hk body in two p rt4^ tbe suikcme wiadom became male and female (ifaiui, i, lloka 32. iliere are many early buddhittic idea

t dual, or bisexual (the greek didumos, lor he is the prototype of all humanity. thus we obtain three trinities, each contxuned in a 'head' in the first head, or face (the three-faced hindft tnmiitti, we find kether, the first androgyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency also called yah, n\ and binah, ru'3, or inteuigence, a female and passive po- tency, represented by the name yehaoah, mn. these three form the first trinity or 'face' of the sephiroth. this triad emanated 'hesed, tdd, or mercy, a masculine active potency, also called eloah, from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual

ch emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline potency netza'h, mti. firmness, or yehomh-tze'baoih, who issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic hosts. the fi

the chaos" but when the verbum""niing from the void like a "colorless smoke" makes its appearance, then "this cehmm moved on the humid principle" and in genesu we find "and darkness was upon the face of the deep [chaos. and the spirit of god moved upon the face of the waters" in the kabala, the emanation of the primordial pas- sive principle (sephira, by dividing itself into two parts, active and passive, emits 'hokbmah- wisdom and binah-yebovah, and in conjunc- tion with these two acolytes, which complete the trinity, becomes the creator of the abstract universe; the physical world being the produc- soe. zakar. it, p. 42 b: anut. ed, 1714. 507. ibid iii, p. 288 s, idrah zidak, ch. i, 41-3. 508. ego turn qui turn( zod. iii, 14. 509. jones: ordin. qf manv, ch. i. 510. chunpollioii-pijem: bg

the son" the ten sq>hiroth are copies taken from the ten prajdpatu created by virdj, called the 'lords of ail beings' and answering to the biblical fatriardis. justin martyr explains some of the 'heresies' of the day, but in a very unsatisfactory manner. he shows, however, the identity of ail the teorld-religions at their auaiing-pointt. the first beginning opens in- variably with the unknown and passive deity, producing from himself a certain active power or virtue 'rational' which is sometimes called 511. we are fuu; amre that some chrutwo luibalitu term ain-soph the 'crown; idedtify it with sephira, or kether; call am-soph 'an emanation from god' and make ibe ten s^birctb comprise 'ain^ph' as a unity. iley also very cmneously retcrae tlie first two emanations of sephira 'hokhm^ and fiin

iitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the triangle, whoee apex it the crown, while binab (intelligence) or ru''3. is under no. 3 on the le/t hand. but the latter, being rqiresented by its divine name as yehovah, mv, vny naturally showed the god of ime! as only a third emanation, as well a* a feminine, passive principle. hence when the time came for the talmudists to. transform their multifarious dattes into one living god, they resorted to their masoretic points and combined to transform jehovah into adonat 'the lord' this, under the persecution of the medieval kabaliit by the church, also forced aome of the former to change their female sephiroth into male, and net eermo, so as to avoid being

the manifested god-head constantly interchange their attri- butes, we see him in the same temple represented as reclining on the seven-headed serpent, ananta (eternity, and moving, like the spirit of god, on the face of the primeval waters. vishnu is evidently the adam kadmon of the kabaliats, for adam is the logos or the first anointed, as adam second is the king messiah. lakhmi, or lakahml, the passive or feminine counterpart of vishnu, the creatot and the preserver, is also called adi-m&yfi. she is the 'mother of the world' dfuurt, the venus-aphrodite of the greeks; also isis and eve. while venus is bom from the sea-foam, lakshml spring o(it from the water at the churning of the sea; when bom, she is so beautiful that all the gods fall in love with her. the jews, borrowing their types w

itiated commentators. better than anything, it may show that religion and science were closer knit than ;c by google 4 isis unveiled twins in days of old; that they were one in two and two in one from the very moment id their conception. with mutually convertible attiibutes, science was spiritual and religion was scientific. like the androgyne man of the first chapter of genxsis 'male and female' passive and active; created in the image of the elohim. omniscience developed onmipo- tency, the latter called for the exercise of the former, and thus the giant had dominion given him over all the four kingdoms of the worid. but, like the second adam, these androgynes were doomed to 'fall and lose their powers' as soon as the two halves of the duality separated. the fruit of the tree of knowledge

ita- tions of physical senses. separated, exact science rejects the help of the inner voice, while religion becomes merely dogmatic theology eat^ is but a corpse without a soul. the esoteric doctrine, then, teaches, like buddhism and br&hmanism, and even the persecuted kabala, that the one infinite and unknown es- sence exists from all eternity, and in regular and harmonious successions is either passive or active' in the poetical phraseology of manu these conditions are called the' day' and the' night' of brahma. the latter is either 'awake' or 'asleep' the sv^ihdmktu, or philosophers of the oldest school of buddhism (which still exists in nepal, speculate only upon the active condition of this 'essence' which they call isnim^ni, and deem it foolish to theorize upon the abstract and 'unkn

the poetical phraseology of manu these conditions are called the' day' and the' night' of brahma. the latter is either 'awake' or 'asleep' the sv^ihdmktu, or philosophers of the oldest school of buddhism (which still exists in nepal, speculate only upon the active condition of this 'essence' which they call isnim^ni, and deem it foolish to theorize upon the abstract and 'unknowable' power in its passive condition. hence they ore called athnsta by both christian theology and modem science; for neither of the two is able to understand the profound logic of their philosophy. the forma- will allow of no other god than the personified aeeondary powers whidi have blindly worked out the visible universe, and which be<^me with them the anthropomorphic god of the christians the jehovah, roaring am

e^ digilizocb, google digilizocb, google digilizocb, google doiiizocb, google our univeese one of a series 265 secret doctrine, on expansion of this divine essence, from within out- wardly, occurs in obedience to eternal and immutable law, and the phe- nomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. in like manner, when the passive condition is resumed, a contraction of the divine essence takes place, and the previous work of creation is gradually and progres- mvely undone. the visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor which will convey the idea still more clearly, an outbreatfaing of the 'unknown e

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

c heraldic formul elsewhere in our book) the three ordeals (or sacraments) of the ancient mysteries were by water, air, and fire. thus, also, the egyptian initiation: cave, cloud, fire. so, too, the masonic initiations. with these meanings, royal coffins and investitures are always red (mars, as meaning royalty active; or imperial purple (jupiter, or perhaps mercurius thoth, taut, tat, as royalty passive, or implying the lord of regions. according to the cabalistic view, jacob s ladder, which was disclosed to him in a vision, is a metaphorical representation of the powers of alchemy, operating through visible nature. the ladder was a rainbow, or prismatic staircase, set up between earth and heaven. jacob's dream implied a history of the whole hermetic creation. there are only two original

yths, which explain serpent-worship, united with the adoration paid to a perpendicular. the three most celebrated emblems carried in the greek mysteries were the phallus, i; the egg, o; and the serpent, f; or otherwise the phallus, the loni or umbilicus, and the serpent. the first, in each case, is the emblem of the sun, or of fire, as the male, or active, generative power. the second denotes the passive nature, or feminine principle, or the element of water. the third symbol indicates the destroyer, the reformer, or the renewer (the uniter of the two, and thus the preserver or perpetuator eternally renewing itself. the universality of the serpentine worship (or phallic adoration) is attested by emblematic sculpture and architecture all over the world. this does not admit of denial. its ch

resenting itself at once in reverse to the world and to the heavens, in as far as that, while it is dark to the one, it is light to the other; and contrariwise. the gnostic hierarchy consisted of an arch-priest or patriarch, twelve masters, and seventytwo leaders or bishops. the gnostics called matter, or body, evil, and darkness, and seemed uncertain whether, in its operations, it were active or passive. it was believed by these sectaries that there were successive emanations of intelligent beings, these were the ons (a nej, producing the various phases in creation. in this way, there arose in time a mighty being the demiurge who set to work on the inert matter then existing, and out of it formed the world. the reconcilement, or restoration, is to the bhuddistic pleroma, or fulness of lig

ilation, or into victory, oblivious of the vexations of life. here, in this fulness of light, or independence of all worlds, or of life, according to man s ideas, the supreme god has his habitation: but it is not nothingness, according to our ideas of nothing; it is so only because it has not anything in it comprehensible. the alexandrian gnostics inclined to the opinion that matter was inert, or passive; the syrian gnostics, on the contrary, held that it was active. valentinus came from alexandria to rome about a.d. 140. st. augustine fell under the gnostic influence, and retained their beliefs from his twentieth to his twenty-ninth year viz, from 374 to 383 a.d. their books have for titles: the mysteries, the chapters or heads, the gospel, and the treasure. refer to beausobre, walch, fue

K AMBER THE BASICS OF MAGICK

ng else. the universe is reflected within us and we are projected into the universe. this is an important theory behind magick and astrology. magick white and black 'personal magick' is that magick used to affect the self; often involving affirmation, self-suggestion, and self-hypnosis 'active magick' is outer directed magick (as in pk) used to affect someone or thing, or to bring about an event 'passive magick' is to be affected (as in esp) by an outside non-physical cause. everyone possesses some magical (and psychic) potential. some are especially gifted. usually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces

another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list could go on. in chinese literature it is quite long. some occultists suggest everything can be similarly arranged into related opposite pairs. simple magick here is a simple magical technique you may wish to try. it is a variation of affirmation, which was discussed in an earlier lesson..to help to you achieve your goal (magical or otherwise, find a word o

powell, the etheric double. harold sherman, how to make esp work for you* magick 7- basic ritual* it may be said that ritual is the very heart of magick. for it is through ritual that we acheive our magical results. ritual is a magical procedure or ceremony we perform in order to change the environment. usually we think of ritual as bearing on active magick, although certainly, it can also affect passive magick. most often the change achieved is subjective and in the physical world. outsiders may put them down to coincidence, but the effects are very real. magical goals for a ritual should not be taken lightly. the successful practice of magick depends upon strong belief. the simplest ritual of them all must be belief itself. if you can believe in your desired results strongly enough, that

KNOWLEDGE LECTURE TWO

d by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube

LAITMAN M KABBALAH REVEALED

ladder, these reshimot comprise our trail. they resurface one by one, and we relive them. the faster we re-experience each reshimo, the faster we exhaust it and move on to the next in line, which is always higher up the ladder. we cannot change the order of the reshimot. that has already been determined on our way down. but we can and should determine what we will do with each reshimo. if we are passive and simply wait for them to pass, it will take a long time before we thoroughly experience them, and before that happens they can cause us great pain. this is why the passive approach is called the path of pain. 114 kabbalah revealed on the other hand, we can take an active approach by trying to relate to each reshimo as to another day in school, trying to see what the creator is trying to

reshimo as to another day in school, trying to see what the creator is trying to teach us. if we simply remember that this world is the result of spiritual occurrences, this will be enough to tremendously speed up the passing of the reshimot. this active approach is called the path of light, because our efforts connect us to the creator, to the light, instead of to our present state, as with the passive attitude. actually, our efforts don t have to succeed; the effort itself is enough. by increasing our desires to be like the creator (altruistic, we attach ourselves to higher, more spiritual states. the process of spiritual progress is very similar to the way children learn; it is basically a process of imitation. by imitating grownups, even though they don t know what they are doing, chi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ly about desires and intentions with respect to the creator. this might lead us to conclude that, since the solution to our future challenges lies in the dissemination of kabbalah to all humanity, we might have to convert everyone into kabbalists. in truth, we don t have to. humanity is built like a pyramid. as in any other field of human engagement, ninety-nine percent of the world population is passive. they do not research or develop, but simply rely on the fruits of scientific discoveries. therefore, we should turn to those who are disturbed by the fate of our world and the future of humanity. we do not expect billions of people to study kabbalah, but if we can use science to present humanity with the picture of reality, it will compel everything to change, as we are all parts of a sin

he reshimot are connected, the new reshimo uses the old reshimo according to its need. when several other reshimot have come and gone, the first reshimo is lost from memory and the pictures it created dissolve from sensation. these sensations might later reawaken if they are needed for the realization of a new reshimo. thus we discern a chain of experiences in which the reshimot become active and passive, and as these reshimot are realized, they accumulate impressions within us. this process unfolds above us; hence we cannot approach our memory and draw specific pictures from it. for example, while walking on the street we might encounter a familiar scent that briefly reminds us of a childhood scene. as the scene appears, it disappears, and we cannot understand its purpose. however, nothin

LAITMAN M THE KABBALAH EXPERIENCE

t last! just imagine for a moment that you have lost contact. think of ways you can make it stronger. make any effort to maintain it. gradually, your efforts will accumulate and become a single aim directed at the creator. c o n t ac t t h r o u g h e v i l q: how do we discover evil, and for what purpose? a: if you remember the idea of creation and its goal, all your calculations will stop being passive. instead, they will become vessels, or aims with which we contact the creator and feel him. every negative attribute in us becomes a means to an end. there is no other way to make contact with the creator--only through our negative attributes, through the evil. the revelation of evil is the beginning of the revelation of good v its opposite. the creator tells you of your negative attribute

ver, people who are completely ignorant of kabbalah still advocate the old approach, and cannot see that everything has changed in our world. now there is a comprehensive change in our entire reality. you might say that if, until recently, providence was dictated from above, then from our time onward, providence demands our conscious participation, made by our own choice. if earlier we were still passive in the process, now we are compelled to partake in the process. the only condition is that we show a desire to partake in the leadership. otherwise, the spiritual force will force us to want it. there is not a quiet place left on earth. no one will be calm anywhere, especially the jewish people, because the spiritual law that takes us to the center of creation affects the jews first. we ar

me will. t h e k a b b a l a h e x p e r i e n c e 180 c h a n g i n g s i t uat i o n s q: how do situations change? for example, when we feel powerless and realize that this is our true state and there is nothing we can do about it at the moment, how do we exit to another situation? or should we accumulate a certain number of such situations until the creator himself delivers us, because we are passive and cannot demand strongly? a: our changes and ups and downs do not depend directly on the amount or quality of our labor, the power of our study, or the work of our group. we can never see that the increase in changing situations depends on our labor because we cannot see the difference between our current and future situations. sometimes, although we put in a great deal of effort, we sud

m whatever desire currently affects him. so how does one evaluate one s mental state? we cannot evaluate our own situations correctly, but at the same time we cannot believe other people because they, too, are controlled by their desires. q: practically speaking, man should see what he must do at any given moment. but sometimes he doesn t know how to react to what happens to him. should he remain passive and wait for a situation to go away, or should he try to react, to mend at all costs? a: only the creator knows and only he can give the answer. we must turn to him with this request and demand an answer. in kabbalah it is called going above reason, meaning above our knowledge and understanding. every step we make, if it is genuine, should make us rise to the next degree. but the thoughts

that the creator can be sensed precisely by expressing the desire for him (and certainly not by nullifying it, only by inverting the aim of its use. perhaps they are very similar on the outside, but there simply is no other method to attain the spiritual world. the sensations of all other methods are built on the suppression of one s desire to enjoy. a person who suppresses his ego feels in that passive state something that seems spiritual. that is why there appears to be some resemblance in the description of the approach, but in truth, there is an enormous difference in the expression of the ego and its treatment. to a kabbalist, who is in the spiritual world, the roots and differences between the various beliefs and faiths are very clear. therefore, i recommend that you make an effort

coercion; otherwise you are performing the most anti-spiritual act there is! coercion has no room in the spiritual world. even in the corporeal world, the origin of coercion is not in purity, in holiness, but stems from the shells (klipot. beginning students are overwhelmed with emotions and want to share those feelings with others and excite them, as well. but the expression of emotions must be passive only. it can be done by distributing flyers, books and tapes, not by coercion. otherwise you will only harm yourself. s h a r i n g e m o t i o n s q: is it good to share what i feel with others? a: you must not share your relationship with the creator, or describe how you feel about him with anyone. but that does not apply to the knowledge you have acquired in the wisdom of kabbalah. when

LAITMAN M THE PATH OF KABBALAH

rom the actual spiritual world. the sensation of spirituality can be obtained only by means of a screen, an anti-egoistic trait that can be acquired only through the system of kabbalah. this necessitates group work, the right teacher, and a number of years of intensive study with the right books. sometimes a person can get a feeling of the spiritual world without any preparation. however, it is a passive feeling because one is unable to correct the self when receiving it as a gift from above without prior efforts to create the screen. this has nothing to do with the evolution of an ordinary soul in the path of correction; it is just something that the creator needed to do according to his own program of development of unification and separation of souls. that is why he did it. if we could

q: how can you explain the fact that despite the bliss and divine pleasures of kabbalah, there isn t any kabbalah rush? a: the fact that the coarsest souls descend to our world in this generation does not necessarily imply that they are aware of what they need for their correction. every generation consists of layers of all the souls in previous generations. this is the reason the public is still passive. an ordinary person does not want to live in dreams about the future because the body only feels the present. the ordinary person aspires for no more than animate pleasures. no one is in a hurry to take on the laborious work of spiritual correction. however, if one realizes that this is the only way to redemption, it will be impossible to abandon the study of kabbalah. even if humanity doe

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

ced magic for evil ends. see also demons; spells for further reading: marwick,max, ed.witchcraft and sorcery. 1972. new york: viking penguin, 1982. rush, john a.witchcraft and sorcery. springfield, il: charles c. thomas, 1974. south park: the movie south park is a 2000 movie developed from the popular television series. this mature cartoon film depicts a nature-loving, homosexual devil who is the passive lover of saddam hussein. the film begins with south park s children learning profanities from a canadian r-rated movie. a v-chip is eventually implanted into the skull of one of the children to send an electrical shock into him whenever he swears. after the u.s. military is rendered impotent by satan and the whole world was being destroyed, the electrical energy from the v-chip is amplifie

LIBER ALEPH

old time. compare, o my son, with this doctrine that which was taught thee in the sanctuary of the gnosis concerning the death of the righteous; and learn moreover that these are but particular cases of an universal formula. n the book of wisdom or folly 19 r de venenis (of poisons) y son, if thou fast awhile, there shall come unto thee a second state of physiological being, in which is a delight passive and equable, without will, a contentment of weakness, with a feeling of lightness and of purity. and this is because the blood hath absorbed, in its need of nutriment, all foreign elements. such also is the case with the mind which hath not fed itself on thought. consider the placid and ruminent existence of such persons as read little, are removed from worldy struggle by some sufficient p

right thereto, so the usurpation bringeth forth a fatal conflict in thyself. for the mind is sensitive, unstable as air, and may be led foolishly in leash by a stronger mind that worketh as the cunning tool of a will. therefore thy safety and defence is to hold thy mind to his right function, a faithful minister to thine own true will, by election of nature. heed well this, o my son, for thy mind passive is rightly a mirror to reflect all things clearly without prejudice, and to remain unstained by them. o the book of wisdom or folly 131 ea de cursu sapientis (of the course of wisdom) herefore consider this again in a figure, that thy mind is as the marshal of an army, to observe the dispositions of the enemy, and to order his own forces rightly, according to that information; but he hath

LIBER ASTARTE

for artemis 'epelqon 'epelqon 'artemij, for shiva: nama shivaya namaha aum; or, for mary, ave maria;1 or, for pan, caire swthr kosmou 'iw pan 'iw pan;2 or, for allah: hua allahu alazi lailaha illa hua.3 let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that lord, and armed against all other. 25. concerning the active and the passive. let the philosophus change from the active love of his particular deity to a state of passive awaiting, even almost a repulsion, the repulsion not of distaste, but of a sublime modesty. as it is written .liber lxv. ii. 59. i have called unto thee, and i have journeyed unto thee, and it availed me not. 60. i waited patiently, and thou wast with me from the beginning. then let him change ba

LIBER AZAZEL

. you have failed, and this failure is your punishment. you are an abomination in my sight, as are all who revere you. be consigned to the realm of the forgotten! 4. yeshua, impotent teacher of many lies, you have been judged and found contemptible. although you never sought to conquer the world, you allowed others to make a god out of you, though you knew better. you taught others to be meek and passive, and so the blood of all your martyrs cries out against you. receive the sentence of cain, and depart to the land of nod. you are no longer desired on this earth. 5. allah, and your bitch-servant muhammad, most bloodthirsty of prophets, you have both been judged and found detestable. prostrate yourselves before me, five times five, it will not be enough. for seeking to make the earth your

LIBER CCXLII AHA

d humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul agains

LIBER CHANOKH

english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the name of la

ter, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created they them; m

LIBER CXCVII STORY OF SIR PALAMEDES

r men knew.on the quest, the quest, rides he! so long to seek, so far to find! so weary was the knight, his limbs were slack as new-slain dove.s; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill .and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain to breathe fond prayers; and (marry) if man fs soul were measured by his sighs he need not linger to attain. sir palamedes, the saracen knight 77 nay! while the beast squats there, above him

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ruth of that which is thought, to say no more. we have taken cogitatur, to try and avoid the use of esse, but 1 [lat, gi think, therefore i am. h] 2 [t.h. huxley, gon descarte fs discourse touching the method of using one fs reason rightly &c &c &c. h; reprinted in his collected essays, vol. 1] 3 [lat, gall things are, that think. h] 4 [lat, approx. git is thought h (3rd. pers. sing. pres. indic. passive of cogito .are] 5 [lat, approx. git is denied. h] 4 liber cxlviii a is a involves that very idea,1 and the proof is fatally flawed. cogitatur depends on est; and there fs no avoiding it. iii shall we get on any better if we investigate this est.something is.existence is.hyha rca hyha? what is existence? the question is so fundamental that it finds no answer. the most profound meditation on

LIBER DCCCXI ENERGIZED ENTHUSIASM

woman, skilled in the art, and devoted to this end, he is initiated with all solemnity into the mystery of life. the act is thus declared religious, sacred, impersonal, utterly apart from amorism and eroticism and animalism and sentimentalism and all the other vilenesses that protestantism has 1 in recent years, some schools, notably tonbridge, have adopted ritualistic marriage between boys, the passive partner being generally known (and respected) as a wife, whose normal social duties he is expected to fulfil [note added by ac in his copy of equinox i (9] energized enthusiasm 11 made of it. the catholic church did, i believe, to some extent preserve the pagan tradition. marriage is a sacrament.1 but in the attempt to deprive the act of all accretions which would profane it, the fathers o

LIBER LIBERI VEL LAPIDIS LAZULI

me unto thy glory, o beloved, o princely lover of this harlot maiden, within the secretest chamber of the palace. 44. it is done quickly; yea, the seal is set upon the vault. 22 liber liberi vel lapidis lazuli 45. there is one that shall avail to open it. 46. nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly

LIBER LLL PARADIGMAT PIRATE

d let go of all muscular tension in your body. deepen and lengthen your breathing. let go of all thoughts, worries, and concerns. become completely placid and serene, with no stress whatsoever and no disturbances. 2) gradually you will notice visual images begin to arise. these can start out as simple shapes but will evolve into more complex forms as time passes. try to observe these shapes in as passive a manner as possible. do not attempt to capture or retain these images. just let them float in and out of your conscious awareness. 3) when the images eventually evolve into an entire scene, you can enter the dream lucidly and perform whatever action you desire. the trick in this technique is to recall that you are dreaming. you must maintain a balance between lucidity and the dream world

LIBER LVII

h, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eter

e la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla, eloah v

zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4

LIBER LXVII THE SWORD OF SONG

to move one step in this direction is to start on a journey whose end cannot be determined. the religion, ceasing to be a tangible thing, an object uniform for all sane eyes, becomes rather that mist whereon the sun of the soul casts up, like brocken spectres, certain vast and vague images of the beholder himself, with or without a glory en-compassing them. the function of the facts is then quite passive: it matters little or nothing whether the cloud be the red mist of christianity, or the glimmering silver-white of celtic paganism; the hard grey dim-gilded of buddhism, the fleecy opacity of islam, or the mysterious medium of those ancient faiths which come up in as many colours as their investigator has moods .in order to get over the ethical difficulties presented by the na ve naturalis

LIBER LXXVIII

ies, from which two flowers rise on either side of, and overhanging the top cup; pouring into it the white water. flowers in the same way pour white water into the lower cups. all the cups overflow; the topmost into the two others, and these upon the lower part of the card. cups are arranged in an erect equilateral triangle# and d above and below. abundance, plenty, success, pleasure, sensuality, passive success, good luck and fortune; love, gladness, kindness, liberality. binah of h (plenty, hospitality, eating and drinking, pleasure, dancing, new clothes, merriment. therein the angels lahar and hymby are lords. lvi the lord of blended pleasure four of chalices four cups: the two upper overflowing into the two lower, which do not overflow. an angelic hand grasps a branch of lotus, from wh

white water flows into the two upper cups. from the centre two leaves pass right and left, making, as it were, a cross between the four cups. above and below are the symbols= and d for the decan. 48 liber lxxviii success or pleasure approaching their end. a stationary period in happiness, which may, or may not, continue. it does not mean love and marriage so much as the previous symbol. it is too passive a symbol to represent perfectly complete happiness. swiftness, hunting and pursuing. acquisition by contention: injustice sometimes; some drawbacks to pleasure implied. chesed of h (receiving pleasure or kindness from others, but some discomfort therewith. therein rule the great angels layyh and hymwm. a description of the cards of the taro 49 brief meaning of twenty-two keys 0. if the que

craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with very bad dignity it means luxury, dissipation. 4. war, conquest, victory, strife, ambition. 5. divine wisdom, manifestation, explanation, teaching, occult force voluntarily invoked. 6. inspiration (passive, mediumistic, motive power, action. 7. triumph, victory, health (sometimes unstable. 8. eternal justice. strength and force, but arrested as in act of judgment. may mean law, trial, etc. 9. wisdom from on high. active divine inspiration. sometimes gunexpected current. h 10. good fortune, happiness (within bounds. intoxication of success. 11. courage, strength, fortitude, power passing on t

LIBER O

art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to the sign of osiris slain but i am not totally sure about thi

LIBER SAMEKH

werve it. the ghear me h clause is now uttered by the normal human consciousness, withdrawn to the physical body: the adept must deliberately abandon his attainment, because it is not yet his whole being which burns up before the beloved. point ii 21 section g the adept, though withdrawn, shall have maintained the extension of his symbol. he now repeats the signs as before, save that he makes the passive invoking pentagram of spirit. he concentrates his consciousness within his twin-symbol of self, and endeavours to send it to sleep. but if the operation be performed properly, his angel shall have accepted the offering of dew, and seized with fervour upon the extended symbol of will towards himself. this then shall he shake vehemently with vibrations of love reveraberating with the words o

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

njord does very little in mythic narrative. his role in taking skadi to wife was anything but active, and otherwise he is known, other than as the father of frey and freyja, only as a hostage, from the vanir to the asir and also apparently to the giants (lokasenna, stanza 34. the story of the arrangement of njord fs marriage to skadi is told in haustlong and skaldskaparmal, and njord plays a very passive role. the entire mythic complex involves travel by odin, loki, and hoenir, the disruption of their food supply by thjazi, the capture of loki when the staff he uses to strike deities, themes, and concepts 241 thjazi in eagle form sticks to the giant, and the subsequent removal of idun and her golden apples to thjazi. loki is forced to undertake the rescue of idun and does so in bird form

MACNULTY W KIRK KABBALAH AND FREEMASONRY

sness contiguous with the physical world. the psyche is also the bridge between the physical world and the world of the spirit. because of that, this tree on which we shall place the symbols of masonry is a yeziratic tree. the corinthian column, a style derived from the ideas of energy and growth, relates to the active, expansive, right hand column. the simple, austere doric column relates to the passive, constraining, left hand column. the intermediary, balanced, ionic column, relates to the central column of consciousness. the uppermost three of the four worlds are represented here by three masonic symbols called the three great lights or the "furniture of the lodge."46 these are shown on the central axis of the diagram, the volume of the sacred law, the compasses and the square; and the

r. we will consider the ladder together with another symbol, the point-within-a-circle-bounded-by-two-parallel-lines which is shown on the face of the pedestal. we have seen this combination before, on frontispiece to masonic miscellanies and in the illustration from the french exposure. it is our old friend, the ladder between two opposite verticals, two of which (the lines) relate to active and passive functions while the third, the ladder, reaches to the heavens and provides the means. by which we hope to arrive there."49taken together the ladder and the point-within-a-circle-bounded-by-two-parallel- lines are an abbreviated version of the tree of life, and they represent the human individual, made. in the image of god" according to the same principles on which the universe is based. th

ve orders of architecture certainly points the candidate toward a course of study which was the foundation of formal education in the renaissance. the reference to the history of the third degree will assist us in the interpretation of that degree. i have mentioned that the two pillars are opposites, and we know that because they are surmounted by the celestial and terrestrial spheres, active and passive, respectively. they are made of brass, cast in the clay ground, and cast hollow "to hold the archives of masonry."62 this is an intriguing picture; by being metallic and cast in the earth, these pillars are related to the physical world; they are hollow to hold archives; and they are opposites. now, we are looking at a yeziratic model of the individual; and an archival record in yezirah of

this is an intriguing picture; by being metallic and cast in the earth, these pillars are related to the physical world; they are hollow to hold archives; and they are opposites. now, we are looking at a yeziratic model of the individual; and an archival record in yezirah of material relating to the physical world sounds a lot like memory (both conscious and unconscious) organized into active and passive material. we will examine this concept in more detail when we put these symbols on the tree. before we do that we must consider the middle chamber. that is the place where fellow crafts received their wages (note 60. this is presented as a cheerful idea in masonic workings, but we may consider it more broadly. one only need remember what the volume of the sacred law has to say about the "w

asonically, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience, the internal standard, provided by the deity, by which we define and calibrate our morality. in figure 15 i have placed the two pillars, with their terrestrial and celestial spheres and their archival records, in the side triads which kabbalah associates with the active and passive intellectual and emotional complexes. now, it is generally acknowledged that emotional and intellectual material in our unconscious particularly material that has been repressed has a significant effect on our lives by compelling or inhibiting various forms of behavior. to the extent that a person is subject to such compulsion and inhibition, he is not in possession of his own will. one of

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

dfrey higgins, in his anacalypsis, derives the name of isis from the hebrew, iso, and the greek zww, to save. some authorities, however, for example, richard payne knight (as stated in his symbolical language of ancient art and mythology, believe the word to be of northern extraction, possibly scandinavian or gothic. in these languages the name is pronounced isa, meaning ice, or water in its most passive, crystallized, negative state. this egyptian deity under many names appears as the principle of natural fecundity among nearly all the religions of the ancient world. she was known as the goddess with ten thousand appellations and was metamorphosed by christianity into the virgin mary, for isis, although she gave birth to all living things--chief among them the sun--still remained a virgin

activity, which by its beneficent influences vitalizes and enlivens the flora and fauna of the earth. osiris is not the sun, but the sun is symbolic of the vital principle of nature, which the ancients knew as osiris. his symbol, therefore, was an opened eye, in honor of the great eye of the universe, the sun. opposed to the active, radiant principle of impregnating fire, hear, and motion was the passive, receptive principle of nature. modern science has proved that forms ranging in magnitude from solar systems to atoms are composed of positive, radiant nuclei surrounded by negative bodies that exist upon the emanations of the central life. from this allegory we have the story of solomon and his wives, for solomon is the sun and his wives and concubines are the planets, moons, asteroids, a

h incarnates in physical form. the human body was considered to be a tomb or sepulcher of this incarnating spirit. therefore osiris, a symbol of the incarnating ego, was represented with the lower half of his body mummified to indicate that he was the living spirit of man enclosed within the material form symbolized by the mummy case. there is a romance between the active principle of god and the passive principle of nature. from the union of these two principles is produced the rational creation. man is a composite creature. from his father (the active principle) he inherits his divine spirit, the fire of aspiration--that immortal part of himself which rises triumphant from the broken clay of mortality: that part which remains after the natural organisms have disintegrated or have been re

m the union of these two principles is produced the rational creation. man is a composite creature. from his father (the active principle) he inherits his divine spirit, the fire of aspiration--that immortal part of himself which rises triumphant from the broken clay of mortality: that part which remains after the natural organisms have disintegrated or have been regenerated. from his mother (the passive principle) he inherits his body--that part over which the laws of nature have control: his humanity, his mortal personality, his appetites, his feelings, and his emotions. the egyptians also believed that osiris was the river nile and that isis (his sister-wife) was the contiguous land, which, when inundated by the river, bore fruit and harvest. the murky water of the nile were believed to

ddess of the greeks, is called the mother of the world. concerning the worship of the feminine or maternal principle, richard payne knight writes "by attracting or heaving the waters of the ocean, she naturally appeared to be the sovereign of humidity; and by seeming to operate so powerfully upon the constitutions of women, she equally appeared to be the patroness and regulatress of nutrition and passive generation: whence she is said to have received her nymphs, or subordinate personifications, from the ocean; and is often represented by the symbol of the sea crab, an animal that has the property of spontaneously detaching from its own body any limb that has been hurt or mutilated, and reproducing another in its place (the symbolical language of ancient art and mythology) this water sign

ntomorphic iynx, emblem of universal being and corresponding as such to the hebrew yod, or to that unique letter from which all the other letters were formed. the iynx is encircled by the ophite triad, answering to the three mother letters of the egyptian and hebrew alphabets. on the right are the ibimorphic and serapian triads; on the left are those of nepthys and hecate, representing active and passive, fixed and volatile, fructifying fire and generating water. each pair of triads in conjunction with the center produces a septenary, and a septenary is contained in the center. the three septenaries furnish the absolute number of the three worlds, as well as the complete number of primitive letters, to which a complementary sign is added, like zero to the nine numerals" levi's hint may be

rk triangle superposed, the whole forming a sort of complex symbol of venus. to the ibimorphos he gives the three dark planets, venus, mercury, and mars placed around a dark triangle erect, denoting fire. to the nephth an triad he gives three light planets, saturn, luna, and jupiter, around a light inverted triangle which denotes water. there is a necessary connection between water, female power, passive principle, binah, and sephirotic mother, and bride (see the kabbalah by mathers) note the ancient signs for the planets were all composed of a cross, solar disc and crescent: venus is a cross below a sun disc, mercury, a disc with a crescent above and cross below, saturn is a cross whose lowest point touches the apex of the crescent; jupiter is a crescent whose lowest point touches the lef

nsurate with sight, and sensible" in the tetus he discourses more at length on the subject thus "let us carry out the principle which has just been affirmed, that nothing is self-existent, and then we shall see that every color, white, black, and every other color, arises out of the eye meeting the appropriate motion, and that what we term the substance of each color is neither the active nor the passive element, but something which passes between them, and is peculiar to each percipient; are you certain that the several colors appear to every animal--say a dog--as they appear to you" in the pythagorean tetractys--the supreme symbol of universal forces and processes--are set forth the theories of the greeks concerning color and music. the first three dots represent the threefold white ligh

owl--now erroneously called a ball or globe--one of the bowls probably containing fire and the other water. the celestial globe (originally the bowl of fire, surmounting the right-hand column (jachin, symbolized the divine man; the terrestrial globe (the bowl of water, surmounting the left-hand column (boaz, signified the earthly man. these two pillars respectively connote also the active and the passive expressions of divine energy, the sun and the moon, sulphur and salt, good and bad, light and darkness. between them is the door leading into the house of god, and standing thus at the gates of sanctuary they are a reminder that jehovah is both an androgynous and an anthropomorphic deity. as two parallel columns they denote the zodiacal signs of cancer and capricorn, which were formerly pl

e in reality the twenty-two parts of one living body. chapter three 1. the first three elements (the mother letters) resemble a balance, in one scale virtue and in the other vice, placed in equilibrium by the tongue. 2. the three mothers, enclose a great, wonderful, and unknown mystery, and are sealed by six wings (or elementary circles, namely, air, water, fire--each divided into an active and a passive power. the mothers, gave birth to the fathers (the progenitors, and these gave birth to the generations. 3. god appointed and established three mothers, combined, weighed, and exchanged them, forming by them three mothers, in the universe, in the year, and in man (male and female. 4. the three mothers, in the universe are: air, water, and fire. heaven was created from the elementary fire (

are the same in each of the four world but the powers vested in the globes express themselves differently through the substances of each world, resulting in endless differentiation. p. 123 we find sephira [kether, the first androgyne, at the apex of the upper triangle, emitting hachama [chochmah, or wisdom, a masculine and active potency--also called jah--and binah, or intelligence, a female and passive potency, also represented by the name jehovah. these three form the first trinity or 'face' of the sephiroth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name

MASTERING WITCHCRAFT

your own countermagic to weather the storm and, if possible, turn back the thrust. you can rest assured that night will be the time most favoured for the attack, and if you have observed the rhythm of the occurrences, you will probably be able to gauge sufficiently when the next attempt is likely to be made. now we arrive at another most important rule of witchcraft. in matters of occult warfare, passive defence is the most effective type of retaliation. when a witch mounts a magical attack, if it happens to misfire or if the victim is in any way adequately protected, as they say in the craft "an the witch bide the issue- the home of lost curses is right back where they came from, the sender herself. so if you can arrange to be ritually welldefended at the time that the dark spell is being

MEANING OF MASONRY

their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we have good and evil; light and darkness (and one of the pillars was always white and the other black; active and passive; positive and negative; yes and no; outside and inside; man and woman. neither of these is complete without the other; taken together they form stability. morning and evening unite to form the complete day. man is proverbially imperfect without his" better half" woman; the two marry to impart strength to each other and to establish their common house. physical science shows all matter to b

spirit of man (a good or evil force accordingly as he shapes it) and is symbolized by what has always been known as the fire triangle (with apex upward and base downward, which symbol is approximately reproduced in the compasses. to summarize; the three greater lights emblematize the inextricably interwoven triadic groundwork of man's being (1) the divine word or substance as its foundation (2) a passive soul emanated therefrom (3) an active spirit or energizing capacity generated in the soul as the result of the interaction of the former two. man himself therefore (viewed apart from the temporal body now clothing him) is a triadic unit, rooted in and proceeding from the basic divine substance. observe that in the first degree the points of the compasses are hidden by the square. in the se

e prismatically dissociable into a trinity. the sp irit in man in its triple aspects is, therefore, appropriately typified by the three principals. they represent the three high attributes of the spirit--holiness, royal supremacy, functional power--referred to in the title of the order; holy-royal-arch. the middle and neutral term of these three must be considered as differentiating itself into a passive and an active, or a negative and a positive aspect; although all three act conjointly and as one (as is in fact the case with the three principals of a chapter. these three aspects of monadic spirit are personified as haggai (passive, joshua (active, with zerubabel as the middle term from which the other two issue and into which they merge. for the central majesty is in one of its aspects

are the incarnated antitype or physicalized reflex of man's archetypal unincarnated and overshadowing spirit. hence they are designated sojourners, as being but transient consociated pilgrims or wayfarers upon a plane of impermanence, in contrast with the enduring life of the deathless spirit whose projection upon this lower world they are. psychologically, human personality is distributed into a passive negative subconsciousness and an active positive intelligence, linked together by a central co-ordinating principle, the combined three constituting man's unitary individuality. my ego with its central and directive power of will is my principal sojourner; my subconsciousness with its passive intuitional capacity, and my practical intelligence with its active and connecting powers of thoug

shed from his ordinary carnal intelligence; the summit of all his faculties, the" prince" of his" people" those same faculties or" people" are referred to in the word meaning" my people having obtained mercy (or become regenerate, and in the text" the people that sat in darkness have seen a great light" 2" haggai the prophet" as has been shown before, the spiritual principle differentiates into a passive and an active aspect" haggai" represents the passive aspect and signifies at once the blissful and self-contemplative nature of the spirit. it is called" the prophet" because of the power of insight and omniscience characterizing that which transcends the sense of time and abides eternally, and because it projects into the lower intelligence intuitions, fore glimpses and intimations of a p

MICHAEL WYNN THE SOUL TRAVELERS

represents the mind and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. water is symbolic for the passive force, and feminine quality of the womb, and its ability to bear life. water is likewise symbolic for blood and, more specifically, the previously discussed life-force. in magic, fire and water represent the polar opposites of male and female. water, who symbol is a downward-pointing triangle, is also associated with the eagle, the west, the color blue, and arch-angel gabriel. in magic, wa

MORALS AND DOGMA

lus, while from the roman senate, under c sar, there comes only the rank odor peculiar to the eagle's eyrie" it is the force of the people that sustains all these despotisms, the basest as well as the best. that force acts through armies; and these oftener enslave than liberate. despotism there applies the rule. force is the mace of steel at the saddle-bow of the knight or of the bishop in armor. passive obedience by force supports thrones and oligarchies, spanish kings, and venetian senates. might, in an army wielded by tyranny, is the enormous sum total of utter weakness; and so humanity wages war against humanity, in despite of humanity. so a people willingly submits to despotism, and its workmen submit to be despised, and its soldiers to be whipped; therefore it is that battles lost by

to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, like mithras, become

nal, the ancient, the living and awful being, the searcher into concealed things, the being that never changeth" in the temple of eleusis (a sanctuary lighted only by a window in the roof, and representing the universe, the images of the sun, moon, and mercury, were represented "the sun and moon" says the learned bro. delaunay "represent the two grand principles of all generations, the active and passive, the male and the female. the sun represents the actual light. he pours upon the moon his fecundating rays; both shed their light upon their offspring, the blazing star, or horus, and the three form the great equilateral triangle, in the centre of which is the omnific letter of the kabalah, by which creation is said to have been effected" the ornaments of a lodge are said to be "the mosaic

e the eyes of the populace. he whom god has gifted with a love of retirement possesses, as it were, an additional sense; and among the vast and noble scenes of nature, we find the balm for the wounds we have received among the pitiful shifts of policy; for the attachment to solitude is the surest preservative from the ills of life. but resignation is the more noble in proportion as it is the less passive. retirement is only a morbid selfishness, if it prohibit exertions for others; as it is only dignified and noble, when it is the shade whence the oracles issue that are to instruct mankind; and retirement of this nature is the sole seclusion which a good and wise man will covet or command. the very philosophy which makes such a man covet the _quiet, will make him eschew the _inutility_ of

or 10 parts; and if a square is erected on each side, these squares being subdivided into squares each side of which is one part in length, there will be as many of these in the square erected on the hypothenuse as in the other two squares together. now the egyptians arranged their deities in _triads; the father or the spirit or active principle or _generative power; the mother, or matter, or the passive principle, or the _conceptive_ power; and the son _issue_ or _product, the universe, proceeding from the two principles. these were osiris, isis, and horus. in the same way, plato gives us _thought_ the _father; primitive _matter_ the _mother; and _kosmos_ the _world, the _son, the universe animated by a soul. triads of the same kind are found in the kabalah. plutarch says, in his book _de

n know of the very god is, compared to his wholeness, only as an infinitesimal fraction of a unit, compared with an infinity of units. in the world of creation, which is that of second causes [the kabalistic world briah, the autocracy of the first principle is complete, but we conceive of it only as the cause of the second causes. here it is manifested by the binary, and is the creative principle passive. finally: in the third world, yezirah, or of formation, it is revealed in the perfect form, the form of forms, the world, the supreme beauty and excellence, the created perfection. thus the principle is at once the first, the second, and the third, since it is all in all, the centre and cause of all. it is not _the genius of plato_ that we here admire. we recognize only _the exact knowledg

ty. they were the columns of the intellectual and moral world, the monumental hieroglyph of the antinomy necessary to the grand law of creation. there must be for every force a resistance to support it, to every light a shadow, for every royalty a realm to govern, for every affirmative a negative. for the kabalists, light represents the active principle, and darkness or shadow is analogous to the passive principle. therefore it was that they made of the sun and moon emblems of the two divine sexes and the two creative forces; therefore, that they ascribed to woman the temptation and the first sin, and then the first labor, the maternal labor of the redemption, because it is from the bosom of the darkness itself that we see the light born again. the void attracts the full; and so it is that

re also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal law of equipoise is three times exemplified. from that of the divine intellectual, active, masculine energy, and the passive capacity to produce thought, the action of thinking results. from that of benignity and severity, harmony flows; and from that of victory or an infinite overcoming, and glory, which, being infinite, would seem to forbid the existence of obstacles or opposition, results stability or permanence, which is the perfect dominion of the infinite will. the last nine sephiroth are included in, at t

creates, mistaken and personified by simon magus and the succeeding gnostics. by means of its utterance, the letter yod, it creates the worlds, first in the divine intellect as an idea, which invested with form became the fabricated world, the universe of material reality. yod and he, two letters of the ineffable name of the manifested deity, represent the male and the female, the active and the passive in equilibrium, and the vav completes the trinity and the triliteral name [hebrew, the divine triangle, which with the repetition of the _he_ becomes the tetragrammaton. thus the ten sephiroth contain all the sacred numbers _three _five _seven, and _nine, and the perfect number _ten, and correspond with the tetractys of pythagoras. being is being [hebrew _ahayah asar ahayah. this is the pr

s, the ancient absolute existence, and the supreme supporter of the universe! thou art the supreme mansion; and by thee, o infinite form, the universe was spread abroad" the candidate, thus taught the first great primitive truth was called upon to make a formal declaration, that he would be tractable and obedient to his superiors; that he would keep his body pure; govern his tongue, and observe a passive obedience in receiving the doctrines and traditions of the order; and the firmest secrecy in maintaining inviolable its hidden and abstruse mysteries. then he was sprinkled with water (whence our _baptism; certain words, now unknown, were whispered in his ear; and he was divested of his shoes, and made to go three times around the cavern. hence our three circuits; hence we were neither bar

into allegories, in which physics and astronomy intermingled, and which he taught to the other hierophants, whose duty it was to preside at orgies and initiations; and who, seeking to excite the astonishment and admiration of mortals, faithfully transmitted these things to their successors and the initiates" in the mysteries was also taught the division of the universal cause into an active and a passive cause; of which two, osiris and isis--the heavens and the earth were symbols. these two first causes, into which it was held that the great universal first cause at the beginning of things divided itself, were the two great divinities, whose worship was, according to varro, inculcated upon the initiates at samothrace "as is taught" he says "in the initiation into the mysteries at samothrac

MOTTA MARCELO THE COMMENTARIES OF AL

eils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has cr

is forgotten. the object of love must therefore be one with the lover in something more than the will to unite magnetically; it must be in passionate partnership with the will of which the will-to-love is only the magical symbol. perhaps no two wills can be identical, but at least they can be so sympathetic that the manifestations are not likely to clash. it is not enough to have a partner of the passive type who bleats "thy will be done--that ends in contempt, boredom and distrust. one wants a passion that can blend with one's own. where this is the case, it does not matter so much whether the mental expression is syndromic; it is, indeed, better when two entirely different worlds of thought and experience have led to sister conclusions. but it is essential that the habit of mind should b

s. liber aleph has detailed instructions on numerous points involved in these questions. why "eight and ninety" rules of art? i am totally unable to suggest a reason satisfactory to myself; but 90 is tzaddi, the 'emperor, and 8 cheth, the 'charioteer' or cup-bearer; the phrase might then conceivably mean 'with majesty. alternatively, 98=2 x 49: now, two is the number of the will, and seven of the passive senses. 98 might then mean the full expansion of the senses (7 x 7) balanced against each other, and controlled firmly by the will. without in any way deriding the above qabalistic explanation, which should be a guide to all thelemites in search of sensuous enjoyment "98 rules" may refer to some aesthetic code in daily use in ancient egypt or sumer or even in the modern middle east. aiwass

great seismic catastrophe, similar to that which destroyed atlantis, to occur in the eighties. 72. i am the lord of the double wand of power; the wand of the force of coph nia but my left hand is empty, for i have crushed an universe& nought remains "the double wand of power" is a curious variant of the common "wand of double power; the general meaning is "i control alike the forces of active and passive "coph nia: the original ms has left incomplete as not having been properly heard. the present text was filled in later in her own hand by the first scarlet woman. the egyptian gods are usually represented as bearing an ankh, or sandal-strap, in the left hand, the wand being in the right. this ankh signifies the power to go, characteristic of a god] but apparently ra hoor khuit had an unive

ONYX TABLET OF SET

esses in the world are: a sense that magic/religion are entertainment. they never had to work hard as christians or agnostics or wiccans, and hard work seems to be a sign of "fanaticism" hard work is the norm if you are trying to do something that goes against the grain of the world. a sense that all things are equal "all religions are one" or other relativistic drivel. this can be changed from a passive attitude into one of challenge- since we living in a post-modernist time, rejoice that you can study anything, but know that study of deep topics takes effort. a sense that their lives would be validated if they can just find the right tribe. maybe so, but we are not a tribe. nor a family. nor a circle of friends. we are a school. if they transform themselves by our hard methods, then we m

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

gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, according to the sages, refers to] the active commandments, for [by performing the active commandments] we draw down masculine water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are femi

ents, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into th

sh bondsman serves the [master fs] son but not his daughter [while a jewish handmaiden serves neither the master fs son nor his daughter. h a canaanite slave, we find, serves everyone [in the master fs household, as it is written, gand you shall pass them on to your children after you. h4 the canaanite slave is only obligated to perform those mitzvot that [jewish] women are obligated in. i.e, all passive (i.e, gnegative h) commandments and those active commandments not required to be done at specific times. although the canaanite slave is a non-jew, his acquisition by a jew is a semi-conversion of sorts, and he becomes thereby obligated in the performance of mitzvot to a certain degree. the mystical explanation of all this is as follows. every person possesses [at least] a soul [nefesh] fr

ond [version of the ten] commandments is from the female principle, which is alluded to by the word gguard, h as is known.8 the word for gremember h (zachor) is related to the word for gmale h (zachor. gremembering h is the active aspect of observing the sabbath, and refers to the active declaration of the day fs holiness made at its beginning (in kiddush) and end (in havdalah. gguarding h is the passive aspect of observing the sabbath, and refers to the passive cessation from work, which opens us up to the heightened divine consciousness informing reality on the sabbath [the feminine principle] now [i.e, in the second version of the ten commandments] tells the jewish people: gguard the sabbath day, as z feir anpin.alluded to by the words eg-d, your g-d f.has already commanded you previous

vine revelation. on shabbat, he does this by ceasing from actively improving the world, instead simply opening himself to the divine presence for which he has prepared the setting during the week. thus, the tabernacle and the sabbath are simply two sides of the same coin: the preparation and fulfillment. 4 rashi on exodus 32:1. 5 exodus 25:8. the arizal on parashat ki tisa (3) 398 [moses used the passive voice] and said gshall work be done h instead of [the active voice] gyou shall work h to indicate that the work will be done by itself. similarly, it is said: g[ cno hammer or ax or any iron tool was heard in] the house in its being built. h6 nonetheless, even while engaged in actively purifying and elevating the world, we should not delude ourselves into thinking that we are doing so on o

in its being built. h6 nonetheless, even while engaged in actively purifying and elevating the world, we should not delude ourselves into thinking that we are doing so on our own power. it is only by virtue of the talents and capacities g-d has placed within us that we can make the world into a holy place. therefore, it is at all times as if g-d himself is doing all the work. hence the use of the passive in moses f description of how we should go about building the tabernacle. in this way, gon the seventh day it will be holy for you. h since you sanctify yourselves on the weekdays, while building the tabernacle, it will assuredly be holy for you on the sabbath. you will experience an additional measure of holiness, and possess an additional [level of] soul. if we fulfill both conditions, t

been retained only in the letters beit, kaf, and pei. in ashkenazic pronunciation, it has also been retained in the letter tav, and in yemenite pronunciation, it has also been retained in the letters gimel and dalet. letter spirant pronunciation aspirate pronunciation beit v b gimel (j) g dalet (th) d kaf ch k pei f p reish r r tav (s) t the word for goath h is shavua, which grammatically is the passive form of the word for gseven h (sheva. thus, a person taking an oath can be considered to have gseventhed h himself. this leads to the mystical interpretation of an oath as a manipulation of the name havayah using seven letters. the name havayah, as we know, can be spelled out in four principle ways, leading to the numerical values of 72, 63, 45, or 52. using the 45-name as an example, the

12, 13, 16. the same pattern and expression is used for the offerings of the rest of sukkot (v. 19, 22, 25, 28, 31, 34) and for shemini atzeret (v. 38. 8 3:79b. the arizal on parashat pinchas 642 let us also note the difference between the [active] phraseology of gyou shall do h and [the passive] gshall be done. h in its description of the additional offerings of rosh chodesh, the torah uses the passive, in its description of those of pesach, both the active and the passive, in its description of those of shavuot (and rosh hashanah, but the arizal is not focusing on this here, only the active. in its description of those of the sabbath, the torah uses neither expression. through this we will be able to understand the [mystical] difference between the sabbath, rosh chodesh, and the festiva

d (holy, objective) from the subjective reality of the emotions. in contrast, the festivals are called ga calling of holiness, h12 but not holiness itself. this is why with regard to the sabbath it is written gabove the daily sacrifice. h however, since there are two types of coupling [that occur on the sabbath, one through us and one without us, the torah says neither git shall be done, h in the passive, nor gyou shall do, h in the active. on pesach and rosh chodesh, a supernal coupling [also] occurs, but it occurs by itself, without our initiative. this is the meaning of the zohar fs statement13 that gthe coupling that occurs on pesach is not from our side. h therefore, in the context of rosh chodesh and pesach, the torah says, gabove the daily sacrifice it shall be done, h implying that

is the mystical significance of a true oath. it is a positive commandment to make a true oath in the name of g-d [when the torah requires it, as it is written, g cand you will swear by his name. h4 1 2:91b. 2 numbers 30:14. 3 avot 3:13. 4 deuteronomy 10:20. the arizal on parashat matot (2) 666 the word for goath h (shavuah) is related to the word for gseven h (sheva, and can be interpreted as the passive form of that word, i.e, as if it meant gseventhed, h and gto take an oath h means gto seventh oneself. h mystically, this refers to enveloping the seven lower sefirot of nukva with the vapor from the mouth of z feir anpin. the seven vapors of her enveloping light issue from the mouth of z feir anpin, which is referred to as gtruth. h thus, someone who makes a true oath elicits lightvapor f

come.for better or for worse. in addition, he creates defending or prosecuting angels [through his speech. 4 numbers 30:3. the arizal on parashat eikev (2) 721 the word for gprofane, h in the sense of gviolate, h is related to the word for gcommonplace. h both share the idea of grobbing of intrinsic sanctity. h for the purposes of the homily, the word for ghe shall act h [ya faseh] is read as the passive ghe shall become h [yei-aseh. if this is true of the vapor of man fs speech, all the more so is it true of the vapor that issues from the mouth of g-d. in this connection, it is written, gand all the people were seeing the voices h5.they saw that which is normally heard.6 they saw g-d fs speech, as it came and kissed them on their mouths and said, gaccept me upon yourself. h thus, they saw

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of the separate parts of the vault- the venus door, the pastos, the two pillars- would subscribe to that view. for regeneration and the second birth have always as creative psychological states been associated with the mother. and it may be recalled that the neschamah or that principle in man which constantly strives for the superhuman shining heights, is always portrayed as a feminine principle, passive, intuitive and alluring. whilst the universal counterpart of this human principle, represented on the tree of life by the supernals, is always described by the mediaeval alchemists as a virginal figuie, from whose life and substance all things have issued, and through whose agency man is brought to the second birth. the reader is earnestly recommended to study this ritual again and again u

natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty two paths form the 32 paths of the sepher yetzirah or book of formation. the two pillars either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron <123> the serpent on the tree of life second knowledge lecture passive: the back pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon <124> the second meditation let the zelator meditate on a straight line. let him take a ruler or a pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate

name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yellow the tree of life for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of atziluth in the paths uniting the sephiroth as reflected in the briatic world, one of the possible arrangements of the powers inherent in yod he of the great name. first are the feminine colours of the sephiroth, the queen's scale. in kether is the divine white brilliance, the scintilla

formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of malkuth. in them are placed the faculties of support and firmness and balance; and they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmation of the pillars of the sephiroth, as answering to the passive, the arms more answering to the two pillars which are active. they are the columns of the human temple. from yesod are formed the generative and excretory organs <208> and therein is the seat of the lower desires, as bearing more on the double nature of, on the one hand, the rejection of the qlippoth, and on the other hand the simulacrum of the vital forces in tiphareth. it is the special

lete round on the return to the east. both circles symbolize the rising of light which precedes invokation, and provides the container where the invoked forces are concentrated and focused in the formula of the magic of light. the circle is traced silently, then the hiero. lowers the sceptre to the position where the invoking pentagram of spirit will begin. whether the spirit invoked is active or passive depends upon the nature of the element to be invoked (a description of both the active and passive spirit pentagrams and how to trace them is given in a later chapter- see page 9, volume 111) the spirit pentagram, active or passive, is visualized in white light, within the circle already traced, and is "charged" by thrusting the sceptre toward the center, visualizing the figure glowing str

and all face east for the adoration. all salute the east with the grade sign after "amen. 4. hierophant goes to the quarter and tablet appropriate to the grade, and officers arrange themselves behind him as in opening. 5. hierophant knocks once and then announces the elemental prayer, which all recite together. 6. after the prayer, hierophant makes banishing pentagrams, first of spirit, active or passive, then of the element- tracing and charging each with sceptre before the tablet. 7. hierophant then gives license to depart, after which all return to places. 8. hierophant declares the temple closed. 9. chief officers give knocks as in opening, with base of sceptre or sword on floor -anupassana may, 1986 ceremony of the zelator o= grade altar a at of tree 142 the golden dawn: volume ii boo

forms the flaming sword, and the course of the lightning flash, as shown in the drawing below. the cross within the triangle, apex downwards, placed upon the altar at the base of the tree of life, refers to the four rivers of paradise, while the angles of the triangles refer to the three sephiroth, netzach, hod, and yesod. the two pillars, right and left of the tree are the symbols of active and passive, male and female, adam and eve. they also allude to the pillars of fire and cloud which guided the israelites in the wilderness, and the hot and moist natures are further marked by the red lamp and the cup of water. l l e pillars further represent the two kerubim of the ark- the right, metatron, male- and the left, sandalphon, female. theoricus ritual 163 above them ever burn the lamps of

ng the triangular pyramid, hands it to hierophant. the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of four triangles, three visible and one concealed, which yet is the synthesis of the rest. the three visible triangles represent fire, solar, volcanic, and astral, while the fourth represents the 1 72 the golden dawn: volume i1 book two latent heat- aud, active- aub, passive- aur, equilibrated- while asch is the name of fire (puts pyramid aside) the thirty first path of the sepher yetsirah which answereth unto the letter shin is called the perpetual intelligence, and it is socalled because it regulateth the proper motion of the sun and the moon in their proper order, each in an orbit convenient for it. it is therefore a reflection of the sphere of fire, and th

creation in its rays. the seven hebrew yods on each side, falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac, and the stones are its various degrees and divisions. the two children standing respectively on water and earth repre< 11 1> sent the generating influence of both, brought into action by the rays of the sun. they are the two inferior and passive elements, as the sun and air above them are the superior and active elements of fire and air. furthermore, these two children resemble the sign gemini which unites the earthy sign of taurus with the watery sign cancer, 176 the golden dawn: volume i1 book two and this sign was, by the greeks and romans, referred to apollo and the sun. hierophanf returns to his throne. hegemon comes to the n

g path leading to the horizon, and, in the fore-ground, water with a crayfish crawling through it to the land. the moon is in its increase on the side of mercy, gedulah, and from it proceed sixteen principal and sixteen secondary rays, which make 32, the number of the paths of yetsirah. she is the moon at the feet of the woman of revelations, ruling equally over the cold and moist natures and the passive elements of earth and water. it is to be noted that the symbol of the sign is formed of two lunar crescents bound together. it thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers between which lies the path of all the heavenly bodies ever rising in the east and setting in the west

suddenly to some, even in the twinkling of an eye or it may be after long waiting- a slow and gradual process from the beginning, yet ever the liquid must be prepared to the point of saturation. the hierophant's lamen is a synthesis of tiphareth, to which the calvary cross of six squares, forming the cube opened out, is fitly referred. the two colours, red and green, the most active and the most passive, whose conjunction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of fire and water, for the reconciling yellow< 195> unites with blue in green, which is the complementary colour to red, and with red in orange which is the complementary colour to blue. the small inner circle placed upon the cross alludes to

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is conducted to the north point of the compass, where presides the 4th ancientguarding a chalice containing earth.4th ancient:zelator, you have been informed that without fire, water, no thing can exist, they are active. theelement which i guard is passive or fixed. earth consists of a simple, dry and. cold substance, and isan ingredient in the composition of all natural bodies, wherein the other principles reside. man wasrituals of the societas rosicrucianis in angliahymn to chymia19 formed of the dust of the earth, and again to dust will he return, being compounded of the mostperfect and noble part of earthly matter, and formed after god22

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

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

the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principle seeks the passive principle, the plenum desires the void, the serpent's jaw attracts the serpent's tail, and in turning about upon himself, he, at the same time, flies and pursues himself. woman is the creation of man, and universal creation is the bride of the first principle. when the supreme being became a creator, he erected a jod or a phallus, and to provide a place in the fullness of the uncreated lig

the ideal jod of the radiating light. such is the mysterious language of the kabalists in the talmud, and on account of vulgar ignorance and malignity, it is impossible for us to explain or simplify it further. what then is creation? it is the house of the creative word. what is the cteis? it is the house of the phallus. what is the nature of the active principle? to diffuse. what is that of the passive? to gather in and to fructify. what is man? he who initiates, who toils, who furrows, who sows. what is woman? she who forms, unites, irrigates and harvests. man wages war, woman brings peace about; man destroys to create, woman builds up to preserve; man is revolution, woman is conciliation; man is the father of cain, woman the mother of abel. what also is wisdom? it is the agreement and

ellence is above both, applying evil to the victory of good and good to the amendment of evil. the principle of harmony is in unity, and it is this which imparts such power to the uneven number in magic. now, the most perfect of the odd numbers is three, because it is the trilogy of unity. in the trigrams of fohi, the superior triad is composed of three yang, or masculine figures, because nothing passive can be admitted into the idea of god, considered as the principle of production in the three worlds. for the same reason, the christian trinity by no means permits the personification of the mother, who is shown forth implicitly in that of the son. for the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the holy ghost under the form of a woman

l is to hinder good. 6. tiphereth.-beauty, the luminous conception of equilibrium in forms, intermediary between the crown and the kingdom, mediating principle between creator and creation a sublime conception of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justice. 8. hod.-eternity of the conquests achieved by mind over matter, active over passive, life over death. 9. jesod. the foundation, that is, the basis of all belief and all truth otherwise, the absolute in philosophy. 10. malkuth.-the kingdom, meaning the universe, entire creation, the work and mirror of god, the proof of supreme reason, the formal consequence which compels us to have recourse to virtual premises, the enigma which has god for its answer that is to say, suprem

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

ining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equilibrated by double polarization. thus, the word employed by moses, read kabalistically, gives the description and definition of that magical universal agent, represented in all theogonies by the serpent; to this agent the hebrews applied the name of od when it manifested its active force, of ob when it exhibited its passive for

alternate preponderance. the impulsion given to one of the sides of a balance necessarily determines the motion of the other. thus contraries act on one another, throughout all nature, by correspondence and analogical connexion. all life is composed of an inspiration and a respiration; creation postulates a shadow to serve as a bound for light, of a void to serve as space for the plenitude, of a passive fructified principle to sustain and realize the power of the active generating principle. all nature is bisexual, and the movement which produces the appearances of death and life is a continual generation. god loves the void, which he made in order to fill it; science loves the ignorance which it enlightens; strength loves the weakness which it supports; good loves the apparent evil which

n this refractory and fugitive element. to be master of woman, we must distract and deceive her skilfully by allowing her to suppose that it is she who is deceiving us. this advice, which we offer chiefly to magnetic physicians, might find its place and application in conjugal polity. man can produce two breathings at his pleasure, one warm and the other cold; he can project also either active or passive light at will; but he must acquire the consciousness of this power by dwelling habitually thereon. the same manual gesture may assimilate and give forth alternately what we are accustomed to call the fluid, and the magnetizer will himself be warned of the result of his intention by an alternative sensation of warmth and cold in the hand, or in both hands when both are being used, which sen

steries of high eastern initiation. the natural medium is therefore the ever active and ever seducing serpent of idle wills, which we must withstand by continual subjugation. amorous, gluttonous, passionate, or idle magicians are impossible monstrosities. the magus thinks the medium and mediator 39 and wills; he loves nothing with desire; he rejects nothing in passion. the latter word signifies a passive state, and the magus is invariably active, invariably victorious. the attainment of this realization is the crux of the transcendent sciences: so when the magus accomplishes his own creation, the great work is fulfilled, at least as concerns cause and instrument. the great agent or natural mediator of human omnipotence cannot be overcome or directed save by an extra-natural mediator, which

n essential law of religious life, a society which is instinctively magical formed at the decline of the pontifical power and speedily concentrated in itself alone the whole strength of 56 the ritual of transcendental magic christianity, because, though it only understood vaguely, it exercised positively the hierarchic power by recourse to the ordeals of initiation and the omnipotence of faith in passive obedience. what, in fact, did the candidate in the old initiations? he abandoned his life and liberty entirely to the masters of the temples of thebes or memphis; he advanced resolutely through unnumbered terrors, which might have led him to imagine that there was a premeditated outrage intended against him; he ascended funeral pyres, swam torrents of black and raging water, hung by unknow

seeing that, on this hypothesis, the retribution of vices would be a relapse into animal forms corresponding thereunto? now, metempsychosis, which has been misinterpreted frequently, has a perfectly true side; for animal forms communicate their sympathetic impressions to the astral body of man, which reacts speedily on his lineaments according to the force of his habits. a man of intelligent and passive mildness assumes the inert physiognomy and ways of a sheep, but in somnambulism it is a sheep that is seen, and not a man with a sheepish countenance, as the ecstatic and learned swedenborg experienced a thousand times. in the kabalistic book of daniel the seer, this mystery is represented by the legend of nebuchadnezzar changed into a beast, which, after the common fate of magical allegor

e great arcanum is truly king and is indeed above any king, for he is inaccessible to all fears and to all vain hopes. in any malady of soul and body, a single fragment broken from the precious stone, a single grain of the divine powder are more than sufficient for their cure. ghe that hath ears to hear, let him hear, h as the master said. salt, sulphur and mercury are only accessory elements and passive instruments of the great enterprise. everything depends, as we have said, upon the interior magnes of paracelsus. the work consists entirely in projection, and projection is accomplished perfectly by the effective and realizable intelligence of a single word. there is but one important operation, and that is sublimation, which is nothing less, according to geber, than the elevation of the

ns and discoveries. his alone is a perfect word of rightness, propriety, flexibility, wealth, creating harmony of thought by physical reaction-of thought, whereof the perceptions, as yet independent of language, ever reflect nature exactly reproduced in its impressions, well judged and well expressed in its correspondences. his alone are light, science, truth, because imagination, confined to its passive secondary part, never governs reason, the natural logic which results from the comparison of ideas; which come into being, extend in the same proportion as his needs, and which the circle of his knowledge enlarges thus by degrees without intermixture of false judgements and errors. his alone is a light infinitely progressive, because the rapid increase of population, after terrestrial reno

RUBY TABLET OF SET

support politics less prone to warfare. the reason why decisionmakers decide to start wars and why other citizens agree to take part in arms race and warfare is economical, and depends also on structural conflicts. men take part in designing and making weapons for the simple reason that it provides work. scientists have in addition to this the motive to further their career. most human beings are passive and lack judgement. and without docility, suggestibility, and fear of the enemy, wars wouldn't be possible. fear is a more common emotion in war than aggression. in addition to thousands of years of tradition, war-like mentality is supported by fear of unknown conditions and customs, suggestibility, inability to thwart feelings of guilt, and most importantly the tendency of inner conflicts

e can observe, test, train, and manifest (initiate) through our body in the objective universe, where society provides many good tools for our xeper. the main point is that "the physical body provides a vehicle in which the psyche can become aware of itself and then reach out toward the limitlessness of its conscious existence (4) selfconsciousness is not aggressive in itself. i don't think it is passive or active; its essence is "neutral" and unbound by matter. it is entirely up to the individual will to become, and dependent on that whether a given individual achieves dynamic enlargement of his consciousness. i think that in our souls, and maybe in our genes as well, is an ancient "rough, cruel, beastly" component. it is an urge, a force, which i suppose was formed at the dawn of our sel

be found with other names from the ideas of "satanists" who support sociobiological ideologies. a couple of direct quotations from an article by kerry bolton of o.l.h.p 'god: the cosmic, creative energy, a pervasive force 'satan: the cosmic principle or mechanism which activates that 'godforce, to cause change, evolution, destruction, creation. the cosmos, because of this satanic element, is not passive; it is dynamic. whether that dynamism is reflected as evolution or destruction and degeneration is something that man can actively determine by his own intervention, through the satanic spark of self-will that was bequeathed to him. when man misuses his satanic or promethean gift as the result of corruption by christianity and other such moral slush, the fine balance of this world is disru

hat visualization is subject to hemispheric lateralization, being one of the strengths of the "nonverbal" hemisphere of the brain. it is possible that prolonged active contemplation of abstract geometric forms causes unusual patterns of brain activity and facilitates changes in consciousness (see h.p. lovecraft's short story "the dream in the witchhouse) this power to change consciousness through passive contemplation has traditionally been ascribed to the abstract mandalas and yantras of asia, and it is certainly a belief implicit in western sacred geometry. neurological signs of such effects could conceivably be detected via eeg testing but to my knowledge this has not yet been attempted. the form of the hidden the trapezoid superimposed on the non-natural pentagram and resting on the ci

efine these attributes without harwer as the emptiness of ignorance, chaos, and the prince of light. if set has form, harwer must be empty, void.20 my growth as shu, with ever-present tefnut, has given me a different perspective on this opposition. yes, set is the form of separate intelligence and order. likewise, shu is hot, dry, light, and active. tefnut, shu's opposite, is cold, wet, dark, and passive. my experience with tefnut reveals that she is not negative, not the lack of hot, etc; tefnut is positive cold, positive wet, etc. likewise, if harwer is chaos, then harwer is chaos. the boktw includes the statement "form alone is emptiness, and emptiness alone is form" harwer may have characteristics that many setians regard as distasteful, but harwer is form, not void. let's examine the

arbors lies, kindness that may foster contempt and unwilling-ness, love that breeds intimacy and thence hatred. only one or two of the faces would be worthy enough to admit, if the being were a foolish one. all must be denied; all must be thought of as the same; all must be sacrificed in order to keep the one within safe and free. for at one time this being dwelled in the land of the living dead. passive insensibility was once the way of life, where silence was a virtue for the hordes who allowed them-selves to be driven to the brink of anti-development. and there was even a god to offer eternal comfort in trade for slavery and iconoclastic moralisms. this one has fallen from "grace" there is now a free will, ungoverned by any but the silver heart. herein is a black flame so intense as to

the present, that by reflection upon it we might gain some "prophetic" insight into the direction of xem, present to future. during the physical working i spoke aloud only once, and for a short duration, so the others could hear the thoughts passing through my mind. for most of the working i was active etherically and/or astrally, allowing my physical body to symbolize my lesser human self become passive, while higher man came into being. the whole experience became intensely dreamlike for me, as in a lucid dream when the "laws" of the physical plane no longer bind the creativity of the self. instead, dream-laws reigned and the astral potentials become actual. through this i experienced xem of the past, present, and possible futures in what seemed to be an "eternal moment" the "bridge" or

est on those laurels will be stagnation, a stagnation which is hell to the setian will (we are, after all, talking about the place of destruction- and what destruction could be more painful than the accomplishment of our goals, and the inability to do anything meaningful afterwards) if there can be opposites in the four suits, then wands and disks are those opposites, the most active and the most passive. likewise, among the court cards the knight and princess are opposites, again the most active and the most passive, the most accomplished to the least accomplished. you yourself pointed out the masculine/ feminine opposites involved here. i read this to mean that your xeper will demand a complete change in direction, study, personality, or some aspect of your being which is central to it

of objective bodies. the objective bodies are now reinvoked using the air dagger in the same fashion as they were banished. the participants should visualize the celestial bodies returning to their original positions, thereby reconstructing the objective universe by force of their wills. it should be noted that with the reinvoking of the objective bodies, the elements of spirit active and spirit passive are not reinvoked. these particular elements are omitted in order to draw attention to the fact that spirituality should be approached on a subjective basis, and that we as setians are free from the restraints of objective spirituality due to our advanced understanding of our inner selves (again, reference appendix iii for additional detail) xi. the gate is closed. xii. the bell is rung (n

lowing banishing or invoking pentagrams, the appropriate corresponding color should be visualized in the form of flames by the assemblage. upon the performance of the banishing pentagrams (the left banishing and invoking averse pentagrams fire (red, stellar bodies) air (yellow, sun) banishing pentagram: active spirit (white) earth (black, earth and planets) water (blue, moon) banishing pentagram: passive spirit (white) column of pentagrams, the objective body which corresponds to that particular element should be visualized as travelling a great distance from the area in which the rite is being performed, far out of sight of the participants. this portion of the rite should be performed in such a way as to create a subjective atmosphere in the chamber which suggests that it is suspended in

that which is working its way toward divinity. it is that aristos which by virtue of its refinement (or its indulgence) which is able to select what is or is not the valuable cargo of the self. the emperor also portrays yet another stage, if considered in that special light, of magical evolution that all of us encounter at one time or another in our quests. note that the trump does not display a passive figure. what we see is one which appears to be in waiting or holding itself in readiness. there is out analogy: the emperor has conquered his foes and has gathered about himself the things he sees as beautiful and orderly. he has succeeded in building his universe through change in accord with will. the question facing him is that of what to do with events as he has shaped them. as the hig

SALMANRUSHDIE THESATANICVERSES

goats' hoofs, while above it could be seen the sad comedy of a sheepskin jacket borrowed from jumpy, its collar turned up, so that sheepish curls nestled only inches from pointy billy-goat horns. he seemed incapable of speech, sluggish of body, dull of eye; even though jumpy attempted to encourage him "there, you see, we'll have this well sorted in a flash- he, saladin, remained the most limp and passive of- what- let us say: satyrs. sufyan, meanwhile, offered further apuleian sympathy "in the case of the ass, reverse metamorphosis required personal intervention of goddess isis" he beamed "but old times are for old fogies. in your instance, young mister, first step would possibly be a bowl of good hot soup" at this point his kindly tones were quite drowned by the intervention of a second v

life, taking over his wardrobe and daily schedules, and moving him out of allie's apartment, declaring that the time for a "permanent liaison" was not yet ripe "imagewise. after the stint at the ritz, the movie star was given three rooms in sisodia's cavernous, designer--chic flat in an old mansion block near grosvenor square, all art deco marbled floors and scumbling on the walls. gibreel's own passive acceptance of these changes was, for allie, the most infuriating aspect of all, and she began to comprehend the size of the step he'd taken when he left behind what was clearly second nature to him, and came hunting for her. now that he was sinking back into that universe of armed bodyguards and maids with breakfast trays and giggles, would he dump her as dramatically as he had entered her

SAPPHIRE TABLE OF SET MAIN

thing to do with the ou or other people. i can "define" myself by simply being (or at least i do not need to frame myself so tightly with concepts and analogies drawn from the natural world in order to have a sense of self. i can go through my daily things and encounters with other people without really being touched by them at all- or really touching them at all myself. but this is more like the passive side of the change in being; a new sense of sovereignty and self-sufficiency. the other side is that i have an almost permanent drive to fulfill my will/vision. if i don't live in accordance with my vision, i am conscious of it. if i do, i obtain a very high level of inspiration and energy. i can focus on interacting with the world and other people with full intensity. i can gain on a new

SAPPHIRE TABLET OF SET

thing to do with the ou or other people. i can "define" myself by simply being (or at least i do not need to frame myself so tightly with concepts and analogies drawn from the natural world in order to have a sense of self. i can go through my daily things and encounters with other people without really being touched by them at all- or really touching them at all myself. but this is more like the passive side of the change in being; a new sense of sovereignty and self-sufficiency. the other side is that i have an almost permanent drive to fulfill my will/vision. if i don't live in accordance with my vision, i am conscious of it. if i do, i obtain a very high level of inspiration and energy. i can focus on interacting with the world and other people with full intensity. i can gain on a new

SATANGEL

ts of imagination and the product of the deeper strata of subconscious mind. the ancient kabalists and magicians were not unaware of these ideas we now call the science of psychology, which we like to believe to be modern and progressive. the texts and systems of such practitioners speak freely of such concepts as male mind (active, rational, consciousness aware of consciousness) and female mind (passive, intuitive, dreaming awareness, and the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian ps

all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me [here takes place the binding and commanding, to whatever act of sorcery is voiced and willed] spirit passive: closing the veil hear me ieou pur iou pur iaoth iaeo ioou abrasax sabriam oo uu adonai ede edu angelos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the truth i am he who hates that evil should be wrought in the world i am he that lighteth and thundereth i am he from whom is the shower of the life of eart

SATANIC BIBLE

tanic magic b. timing in every successful situation, one of the most important ingredients is the proper timing. in the performance of a magical ritual, timing can mean success or failure to an even greater extent. the best time to cast your spell or charm, hex or curse, is when your target is at his most receptive state. receptivity to the will of the magician is assured when the recipient is as passive as possible. no matter how strong-willed one is, he is naturally passive while he is asleep; therefore, the best time to throw your magical energy towards your target is when he or she sleeps. there are certain periods of the sleep cycle that are better than others for susceptibility to outside influences. when a person is normally fatigued from a day's activities, he will "sleep like a lo

ations sinful, perverted his living altars into slabs of stone and lumps of metal. satanism is a religion of the flesh, rather than of the spirit; therefore, an altar of flesh is used in satanic ceremonies. the purpose of an altar is to serve as a focal point towards which all attention is focused during a ceremony. a nude woman is used as the altar in satanic rituals because woman is the natural passive receptor, and represents the earth mother. in some rituals nudity for the woman serving as altar may be impractical, so she may be clothed or partially covered. if a female is performing the ritual alone, no woman need be used for the altar. if no female is used for the altar, the elevated plane used for her to lie upon may be used to hold other devices for the ritual. for large group ritu

SATANIC RITUALS

as catalysts for the actions of great numbers of people, and indeed they have-acting, in the words of lovecraft, as the mind that is held by no head. whenever reference in this book is made to a priest, the role may also be taken by a woman who can serve in the capacity of priestess. it must be clarified, however, that the essence of satanism-its dualistic principle-necessarily imposes an active/ passive dichotomy upon the respective roles of celebrant and altar. if a woman serves as a celebrant, then for all intents and purposes she represents the masculine principle in the rite. the pervasive theme of active/passive (yin/yang) in human relations cannot be stifled, despite attempts to create matriarchal, patriarchal, or unisexual societies. there will always be those who "might as well be

e matriarchal, patriarchal, or unisexual societies. there will always be those who "might as well be men" or "might as well be women" depending upon their endocrinological, emotional and/or behavioral predilections. it is far sounder, from a magical standpoint, for an ego-driven or forceful woman to conduct a ritual, rather than a shy, introspective man. it might prove awkward, however, to cast a passive man in the role of earth-mother-as the altar-unless his appearance conveyed the image of a woman. an exclusively homosexual group can often conduct more fruitful rituals than a group with both heterosexual and homosexual participants. the reason is that each person in an aflhomophile group is usually more aware of the individual active/passive propensities of his associates, and this ensur

SATANICON

and orgasmic climax one would experience. examples of sexual taboos beyond man s basic orientations generally accepted by this religion are those practices restricted or even forbidden by xianity, for example: masturbation (self-love; pornography (sexual love felt towards another; fornication (love without a contractual vow; sodomy (variant intercourse; sad0-masochism (exaggerated/active dominant-passive love, and various other aberrations. beyond the pleasures cited, we may ritually engage in infernal bestiality and perverse fantasy lycanthropic sexual love between wolves and non-altered satanists; and pseudo-sex with demons popularly known as incubi and succubae. yes we are sexual beings, and the love-based creed of xianity chooses to impede those various, natural aspects of ourselves wh

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

h colonial rulers, equality for women, removal of persecution of the untouchable caste, and unity between hindus and muslims. gandhi believed it was irrational to use violence to form a peaceful society, so he protested passively and nonviolently for what he believed. the nonviolent protests and sit-ins that were led by martin luther king jr. in the 1960s were learned from the tactics of gandhi s passive resistance. one final characteristic of hinduism should be noted: most hindus are strict vegetarians. a number of reasons are given for vegetarianism. one is that killing any creature for meat would violate dharma, or the need for righteousness in one s personal life. another is that killing animals would create bad karma because it is an act of violence. many hindu pilgrims engage in the

than one hundred translations of the work in english alone. the book is short. each chapter is about eight to twenty lines that are written like prose but are closer to poetry. beyond the dao, the text deals with the concepts of nothingness; eternal return, or the cycle of nature; and detachment, or being reserved and not overly involved in trying to control life. the text also focuses on yin, or passive energy, often using water metaphors to show the adaptability and enduring strength of the dao. self-knowledge is another common theme. world religions: biographies 207 laozi opposites and the need to balance the active male energy, or yang, with the inactive female energy, or yin. to laozi, becoming one with the dao was the mark of an enlightened person. for laozi, another major principle

th crop failure through flood, fire, or other disasters. some people believe that there is no god (or gods. they argue that god is an invention of the human imagination. most of the world s people, however, disagree. they may differ about the number of gods, the nature of god, and the ways in which they describe him (or her. they may see god as an active participant in the world s affairs or as a passive observer of creation. they may see god as a person or as a creative force. most people have a very human need to seek truth through spirituality. the ongoing debate over the nature of god reflects this need. world religions: primary sources 59 characteristics of the divine this page intentionally left blank the epic of gilgamesh tablet xi of the epic of gilgamesh, available online from the

etimes seen as a feminine principle, a mother that is the source of all things. this distinction between masculine and feminine is often seen as a stereotype in modern times, but at the time the dao de jing was written, masculinity was associated with action, purpose, drive, aggressiveness, and the like. femininity, in contrast, was associated with feelings, emotion, thought, and especially being passive and nonaggressive. daoism valued feminine principles over masculine ones. excerpts from the dao de jing 1 the tao [dao] that can be told is not the eternal tao. the name that can be named is not the eternal name. the unnamable is the eternally real. naming is the origin of all particular things. free from desire, you realize the mystery. caught in desire, you see only the manifestations. y

infinite, and they believe that meditation rather than prayer is the answer to life s problems. the people s republic of china, or the chinese mainland, prevented the spread of daoism, particularly during the early decades of the nation s founding in the late 1940s and 1950s. the communist world religions: primary sources 161 dao de jing leadership that took power in 1949 believed that daoism was passive, or lacking in will, and fatalistic, meaning that they have the belief that people are powerless against destiny. these views were at odds with the communist ideal of reconstructing society through labor. some observers believed that by the end of the twentieth century, as the communist leadership in china was relaxing its grip on the people, it was becoming somewhat more tolerant of daois

SEPHER YETZIRAH WESTCOTT

three mothers, aleph, mem and shin; they resemble a balance, on the one hand the guilty, on the other hand the purified, and aleph the air is like the tongue of a balance standing between them (35) 2. the three mothers, aleph, mem and shin, are a great mystery, very admirable and most recondite, and sealed as with six rings; and from them proceed air, fire, and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the fire and the water. 4. the three moth

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

quoted as historical facts. all at which an english woman would have smiled, appalled the tender but superstitious neapolitan; and when the priest left her, with solemn rebukes and grave accusations of a dereliction of her duties to her child, if she hesitated to fly with it from an abode polluted by the darker powers and unhallowed arts, viola, still clinging to the image of zanoni, sank into a passive lethargy which held her very reason in suspense. the hours passed: night came on; the house was hushed; and viola, slowly awakened from the numbness and torpor which had usurped her faculties, tossed to and fro on her couch, restless and perturbed. the stillness became intolerable; yet more intolerable the sound that alone broke it, the voice of the clock, knelling moment after moment to i

in the icy absence to which she had doomed herself! she heard not the roar without, she felt not one amidst those stormy millions, worlds of excitement labouring through every hour. only when glyndon, haggard, wan, and spectre-like, glided in, day after day, to visit her, did the fair daughter of the careless south know how heavy and universal was the death-air that girt her round. sublime in her passive unconsciousness, her mechanic life, she sat, and feared not, in the den of the beasts of prey. the door of the room opened abruptly, and glyndon entered. his manner was more agitated than usual "is it you, clarence" she said in her soft, languid tones "you are before the hour i expected you "who can count on his hours at paris" returned glyndon, with a frightful smile "is it not enough tha

SORCERIES OF ZOS

se equation 0=2, where naught symbolizes the negative, unmanifest potential of creation, and the two the two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity wit

SPENSER THE CULT OF THE ALL SEEING EYE 1960

do with it. the cubist school is not the realm of art at all. it belongs to that of medicine and psychic science. those who forget that this devastating fad of 'the interrupted idea' can be extended to music, literature and every other phase of human effort, do so at their own peril "a mind that is positive cannot be controlled. for the purposes of occult dominion minds must therefore be rendered passive and negative in order that control can be achieved. minds consciously working to a definite end are a power, and power can oppose power for good or for evil. the scheme for world dominion might be doomed by the recognition of this principle alone, but, as it is unfortunately unrecognized, it remains unchallenged" the tetragrammaton a striking feature of the mural is the white half-crescent

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

these are not stupid people. gs: so you were basically working on the programming of the members involved. sv (crosstalk) yes. oh yeah. yeah. no, we didn't program people who were not members of the group. you cannot install significantly traumatic mind-control programming in a person who is not a member of the group. gs (crosstalk) good. sv: now there are certain. what you can do is what we call passive programming, which is basically through media means. if someone's watching a television program, they go immediately into alpha state. everyone in the group, even a baby in the group knows that, because these people are very much into behavioral psychology. that's a trance state, almost, a very relaxed state where messages can be implemented. and that's why i very strongly suggest people b

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ding through time. it also explains how complexes of ideas are drawn together (retracted) and then extended into the human milieu of culture, society, and intellection. resonance is the template that resulted from the first becoming and it is embedded within that essential complex at all perceptual levels. it has been called many different things at assorted periods of time and culture (yin/yang, passive/active, positive/negative etc) however, the essence remains the same no matter the conditions they are manifest within. resonance can be accepted as a methodology to understand the actions of the cosmos or of the quark. it can also be understood as a metaphor that describes transformational subjective experience, or as a platen to understand the relation between consciousness and objective

anifestation and continued existence. it is the means to stretch forth the individual will through time- this is the spiritual function of the left hand path initiatory praxis and a subset of the antinomian path of spiritual dissent. lhp technology requires a strategy that incorporates self-knowledge and viable real world strategies to attract objects of desire. this is an active matrix and not a passive one, antinomians do not wait for things to happen blindly on their own, they create instances, situations and environments that attract to them those objects of desire. however, the birthed self is generally incapable of seeing these spaces because their conscious extension is bound by the influences of cpeg. as i have repeatedly said, it is through dissent from ideas that are not your own

ent. the vital moment occurs when the influences of resistance are at their minimum. the vital moment is precisely that- a sole moment of opportunity to transform potential will (notice+desire+visualization) into a stage of resolve. stage four. the stage of resolve is a combination of elements that gestate into a resolute determinateness to accomplish the goal of the will. it is not active, it is passive in that it represents a particular mindset that is constant in its perception of the will s desire within consciousness. as such, it is representative of a vital connection to the other three preceding stages already mentioned and is the link to the stage of what-is-to-be, or the final action stage. of all the stages of the will this is the critical one to enable. resolve focuses the first

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

for that same degree ceremony is further told that this sign alludes to "the wonder and admiration of our ancient brethren who were present to view the interior of that magnificent edifice (solomon's temple) which king solomon had erected, and was about to dedicate to the service of the supreme being."2 the arms raised with the palms of the hands facing forward is a supplicatory gesture, meaning passive acceptance, surrender, or an appeal for mercy. caesar, in 178 codex magica his gaelic wars, noted the use of this sign by gaelic women, who apparently were signaling subjection to, or acceptance of, their roman conquerors. a single hand raised with palm outward represents a hand to heaven acknowledging the gifts or help received from extraterrestrial sources. it can also mean invocation, t

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with the element of air. pentacle often made of wood, stone, ceramic, wax, glass, or metal, this tool represents the goddess in a passive, supporting role. in ritual, it is used to support, protect, and contain the energies being used. it is associated with the element of earth. wand the most personal of the basic tools. traditionally made of wood, and a cubit in length (the distance from the elbow to the tip of the middle finger, it frequently has in its construction a drop of its owner blood. modern wands are often fashion

k the best. red: cyan green: magenta blue: yellow white: black h the tatwas these are: a black oval; a blue disk; a silver cresent; a yellow square; a red triangle. h motion start with simple objects, like a spinning wheel, a swinging pendulum, or a bouncing ball. avoid using living objects! again, record the results in your journal. to think, is to create! meditation comes in three basic flavors passive, active, and chant. passive, is the form most people think about when they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to o

passive, is the form most people think about when they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to observe your body, and mind. passive meditation is used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. the relaxation practice (see script at side, path workings, and calling down the moon, are all forms of active meditation. always record your results in your journal. cha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ancient times. in 1902, steiner became the general secretary of the german section of the theosophical society. his lectures had found great reception among theosophical audiences, so steiner felt confident that he would be comfortable joining the movement. it wasn t long, however, before he became disappointed with the society s emphasis on eastern mysticism, for he had become convinced that the passive eastern doctrines were incapable of satisfying the spiritual needs of the western consciousness. steiner also believed that its founders had distorted a number of basic metaphysical and occult truths and did not place enough emphasis on the role of the christ and the christian church in humankind s spiritual evolution. in 1913, steiner left the theosophists and formed his own group, the an

so concentrated on the absolute that his or her faculties are suspended and he or she ceases to think of himself or herself as separate from the all that is. the mystic becomes so immersed in the absolute that as the bird cannot see the air which supports it, nor the fish the ocean in which it swims [the mystic] knows all, but think naught, perceives all, but conceives naught. in addition to the passive nature of the ecstasy, another characteristic of its content is its relative unity and the narrowness of its conscious field. to a large extent, the outside world is shut out, and the five senses are completely closed to external stimuli. every other thought, feeling, or emotion is pushed out of the mind but the idea of god and the emotions of joy and love. these fill the mind to the exclu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ss of hypnosis was simply a matter of the subject having a vivid imagination also proved to be a false assumption. many highly imaginative people tested by the experimenters proved to be bad hypnotic subjects, and there appears to be no relation between the ability to imagine and the ability to become a good hypnotic subject. the stanford experiments also learned that hypnotized subjects were not passive automatons who would obey a hypnotist s commands to violate their moral or cultural ideals. instead, the subjects remained active problem solvers while responding to the suggestions of the hypnotist. by using hypnosis, the scientists at stanford were able to create transient hallucinations, false memories, and delusions in some subjects. by using positron emission tomography, which directl

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

inished, or totally absent, symbol trait which could balance the overemphasized qualities of the other. normal handwriting would, therefore, have to show the balance missing in neurotic or psychotic handwriting. a balanced handwriting would be the outward manifestation of a balanced mind. leftward movement of the handwriting indicates a writer who has a tendency to live in the past and to be of a passive disposition. rightward movement usually reveals a writer who is future-minded and somewhat aggressive. the degree to which individuals have balanced their tendencies and personality traits is an invaluable clue to a prospective employer, and many companies and businesses have begun employing a graphologist on their staff. graphologists maintain that an employer can get an indication as to

THE GOLDEN ESSENCE

laces which contain and conceal all potentials at the heart of all things, places, and beings. even the earth itself can be said to be her gown; meaning, poetically, that the outward manifestations of nature s power, the trees, the ground, the waters, and the like, are her garment. in that capacity, she can be called an earth mother, but in many places, the physical earth itself is seen as a more passive, secondary and encompassing force, with the dame being it s goddess, the true and mysterious source of what grows out of the earth, and the ultimate source of all things that come from it, such as animal life and humans, and, on other levels, even the source of the gods and all beings. but a distinction is made, usually, between the dark reality of the dame s being, and the physical body o

mother, and bore all the attributes of the daughter, up to and including a shared rulership over half the dead, along with queen hel (a figure that is cognate with dame hyldor) and freya was the queen of wanahame- the home/spiritual dimension of the wans, the land spirits or elder gods of the land and nature. freya was likewise the goddess of witchcraft. as the dame represents the darker and more passive mysteries and realities, this daughter shows the active and fiery essence that acts in tandem with them. whe n the mother is encountered, it is normally the daughter that is met, though by meeting the daughter, one is meeting the mother after another manner of speaking. as we will see below, in our analysis of the housle, the children of the great parents being the bearers of the being and

THE KEY TO THE MYSTERIES

ed charity "the liabilities of all men are common, and they expiate each other's faults, as they make merit for each other by their virtues "the penalty of sin is death "sin itself, moreover, is a penalty, and the greatest of penalties. a great crime is nothing but a great misfortune "the worst of men is he who thinks himself better than his follows "passionate men are excusable, because they are passive; passion means suffering, and also redemption through sorrow "what we call liberty is nothing but the all-mightiness of divine compulsion. the martyrs said 'it is better to obey god than man" 41 "the least perfect act of love is worth more than the best act of piety "judge not; speak hardly at all; love and act" another prophet came and said "protest against bad doctrines by good works, bu

the swaddling-clothes which our childhood itself tore in shreds, towards the imbecility and ignorance of the earliest ages. never! never! xv the number fifteen fifteen is the number of antagonism, and of catholicity. christianity is at present divided into two churches: the 58 civilizing church, and the savage church; the progressive church, and the stationary church. one is active, the other is passive: one has mastered the nations and governs them always, since kings fear it; the other has submitted to every despotism, and can be nothing but an instrument of slavery. the active church realizes god for men, and alone believes in the divinity of the human word, as an interpreter of that of god. what after all is the infallibility of the pope, but the autocracy of intelligence, confirmed b

long to the series of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of the evil spirit by establishing dualism in the creative principle. for the crux ansata of osiris is a lingam upside down, and represents the paternal and active force of god (the vertical line extending from the circle) fertilizing passive nature (the horizontal line. to double the vertical line is to affirm that nature has two fathers; it is to put adultery in the place of the divine motherhood, it is to affirm, instead of the principle of intelligence, blind fatality, which has for result the eternal conflict of appearances in nothingness; it is, then, the most ancient, the most authentic, and the most terrible of all the

ee- the two hermetic serpents. but the heads and tails, instead of coming together in two similar semicircles, were turned outwards, and there was no intermediate line representing the caduceus. above the head of the serpents, one saw the fatal v, the typhonian fork, the character of hell. to the right and left, the sacred numbers iii and vii were relegated to the horizontal line which represents passive and secondary things. the meaning of the character was then this: antagonism is eternal. 149 god is the strife of fatal forces, which always create through destruction. the things of religion are passive and transitory. boldness makes use of them, war profits by them, and it is by them that discord is perpetuated. 3 degree- finally, the qabalistic monogram of jehovah, the jod and the he, b

erman "illumine" of the work of ludwig tieck "if, for example, as an ancient tradition informs us, some of the angels whom god had created fell all too soon, and if these, as they also say, were precisely the most brilliant of the angels, one may very well understand by this 'fall' that they sought a new road, a new form of activity, other occupations, and another life than those orthodox or more passive spirits who remained in the realm assigned to them, and made no use of liberty, the appanage of all of them. their 'fall' was that weight of form which we now-a-days call reality, and which is a protest on the part of individual existence against 152 its reabsorption into the abysses of universal spirit. it is thus that death preserves and reproduces life, it is thus that life is betrothed

n, time, saturn, cassiel, king of tombs and of solitude. tau. truth, light, the sun, michael, king of the elohim. 185 the simple letters the simple letters are divided into four triplicities, having for titles the four letters of the divine tetragam yod-heh-vau-heh. in the divine tetragram, the iod, as we have just said, symbolizes the productive and active principle- the he hb:heh represents the passive productive principle, the cteis- the vau symbolizes the union of the two, or the lingam, and the final he is the image of the second reproductive principle; that is to say, of the passive reproduction in the world of effects and forms. the twelve simple letters, hb:qof hb:tzaddi hb:ayin hb:samekh hb:nun hb:lamed hb:tet hb:chet hb:zain hb:vau hb:heh and hb:yod or hb:mem, divided into threes

begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divinity, moses speaks of a garden, in the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its

wills it; but god wills it because it is just" the idea of a perfect and immutable order in nature, the notion of an ascending hierarchy and of a descending influence in all beings, had furnished to the ancient hierophants the first classification of the whole of natural history. minerals, vegetables, animals were studied analogically; and they attributed their origin and their properties to the passive or to the active principle, to the darkness or to the light. the sign of their election or of their reprobation, traced in their natural form, became the hieroglyphic character of a vice or a virtue; then, by dint of taking the sign for the thing, and expressing the thing by the sign, they ended by confounding them. such is the origin of that fabulous natural history, in which lions allow

stones of the ancient temples, to replace these stones in their place, and to count the numbers of their letters, comparing them with the numbers of other stones? the obelisk of luxor, for example, was it not one of the two columns at the entrance of a temple? was it at the right-hand or the left-hand pillar? if at the right, these signs refer to the active principle; if at the left, it is by the passive principle 196 that one must interpret its characters. but there should be an exact correspondence of one obelisk with the other, and each sign should receive its complete sense from the analogy of contraries. m. champollion found coptic in the hieroglyphics, another savant would perhaps find more easily, and more fortunately, hebrew; but what would one say if it were neither hebrew nor cop

one of the images dearest to catholic symbolism, the triumph of the mother of god? the qabalists say that the occult name of the devil, his true name, is that of jehovah written backwards. this, for the initiate, is a complete revelation of the mysteries of the tetragram. in fact, the order of the letters of that great name indicates the predominance of the idea over form, of the active over the passive, of cause over effect. by reversion that order one obtains the contrary. jehovah is he who tames nature as it were a superb horse and makes it go where he will; chavajoh (the demon) is the horse without a bridle who, like those of the egyptians of the song of moses, falls upon its rider, and hurls him beneath it, into the abyss. the devil, then, exists really enough for the qabalists; but

lastic medium of every person is what paracelsus calls his "ascendant" and he gives the name of "flagum" to the particular reflection of the habitual ideas of each one in the universal light. one arrives at the knowledge of the "ascendant" of a person by the sensitive divination of the "flagum" and by a persistent direction of the will. one turns the active side of one's own ascendant towards the passive side of the ascendant of 250 another when one wishes to take hold of that other and dominate him. the astral ascendant has been divined by other magi, who gave it the name of "tourbillon (vortex. it is, say they, a current of specialized light, representing always the same circle of images, and consequently determined and determining impressions. these vortices exist for men as for stars "

THE MAGICIAN S KABBALAH

god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah (or embodiment of chockmah in the world of atziluth, emanation) is yah, spelt yod-heh, relating to sapentia, or wisdom. this name formulates the first duality of divinity into active (yod) force and passive (heh) form. the extension is completed by binah as the lightning flash of the creative process continues its expansion. through the auphanim (chockmah in the world of yetzirah, formation, chockmah influences the forms of all circular movements, and lays the "astral" template of swirling movements, evident in everything from the shape of shells, the physical structure of the brain and to th

no surprise that the sephirah is accorded many titles, amongst them the ultimate mother, the primal ocean of birth, the queen of heaven, the bitter sea, and the city of pyramids. binah is spelt in hebrew beth-yod-nun-heh (bynh, and is translated as "understanding. the word begins with beth, which is taken to be the "archetype of all containers, appropriate to the position of binah as head of the passive pillar of form. the letters of binah signify the process as follows: beth: the universal will is contained yod: and creates the principles of existence nun: passing through the fifty gates of understanding heh: into manifestation the numbers of binah are: bynh= 67 yhvh alhim= 672 tzpqial= 311 shbthai= 713 the number of binah is 67, which reduces to 13, the number of unity (achad) and love

he logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus

alanced by those of chesed "loving kindness" or "mercy, on the opposite side of the tree, across the path marked by the "strength" card of the tarot. indeed, that card can be taken to depict the harmonised relationship between geburah, symbolised by the red lion, and chesed, symbolised by the peaceful lady, whose own demeanour in sufficient to placate the beast. it should be noted that geburah is passive to chesed, and that as dion fortune states, many of the social and psychological problems we face can be modelled by our constant functioning, inappropriately, with an active geburah. that is to say, we shoot first and ask questions later, or allow our fear to drive us rather than our urges to creativity. obviously, if chesed were not constrained by a correctly functioning geburah, life wo

ephiroth in the creative process below the veil of paroketh, netzach functions as nature's dynamo, storing and transmitting the explosion of chockmah sent to it from chesed, the sephirah of expansion above it. as chesed is the chockmah below the abyss, so netzach is the chockmah below the veil. on a psychological level, the tree points to the fact that netzach is active in respect of hod, and hod passive to the influence of netzach. this symbolises that our inner state should be one where our emotions are allowed creative expression, through our thoughts (hod, imagination (yesod) and actions (malkuth. a startling scientific experiment has shown that such is the case, whether we choose to believe it or not. our conscious registration of an inner decision occurs after the brain has already s

THE MIDDLE PILLAR

gh here it is defined not as sexuality but in far more philosophical terms as the sum total of psychic energy and vitality, and its expression is through instinct, desire, and function. the faculties of the mind also are described in a four-fold pattern, operating in a positive and negative way. there are the feeling, thinking, sensation, and intuitional functions of the psyche, each capable of a passive or an active response, depending upon whether the psyche be introverted or extroverted. the unconscious itself is also conceived to have a dual aspect. that part of it which is personal and individual, and that great stream of power, archetype and image of which the former is only a part-the collective unconscious. it is a universal and uniform substratum common to the whole of mankind. we

reality-the images of the collective unconscious-as the persona is in contact with the objects of external reality. the anima is an archetypalfigure that might almost be described as the precipitate of man's age-long impressions of woman-not his conscious reasoned ideas, but the unconscious inherited mould into which she is cast. the anima is a correspondence of the neshamah which is feminine and passive, representing the true spiritual vision of intuition or the imagination. here it may be interpolated that it has always been an axiom of the magical system that the being which is active physically is passive the tree of life 31 spiritually and vice versa. in many an occult work do we find some such statement as this: man is termed the positive member of the two sexes. in reality only his

ion. this tenth sphere, malkuth, the sphere of action, we may consider as active, as yang, when compared to yesod, the yin, which we may define as the seat of the impelling instincts, predatory lusts, and animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behind the scene. malkuth has innumerable other correspondences, but a consideration of these does not at the moment concern us. it is obvious that disorders in the proper function of the higher or interior psychic principles will have their corresponding effect on the body which, as the tenth sephirah, is but the synthesis of the preceding nine. any conflict between parts of t

imus, wisdom and understanding. therefore its reaction upon the ego would be through a stimulation of the creative faculties, and an enhancement of its entire horizon and field of awareness. as the second state of consciousness, it has a correspondence with dreamless sleep. yet even this description is inadequate, for dreamless though its characteristic may be, it is too vital to be defined in so passive a way. in certain philosophic literatures, it is held that sushupti is a state in which even criminals commune with the higher nature, and enter into the spiritual plane. it is said to be the great spiritual reservoir by means of which the tremendous momentum towards evil living is checked. though involuntary with such people, it is constantly salutary in effect. the next level to be consi

. often referred to the tetmgrammaton. yhvh elohim: divine hebrew name of binah, meaning "the lord god" associated with daath in the exercise of the middle pillar. yhvh eloah ve-daath: divine hebrew name of tiphareth meaning "lord god of knowledge" used in the exercise of the middle pillar. yhvh tzabaoth: divine hebrew name of netzach, meaning "lord of armies" yin: in chinese taoism the negative, passive, female principle. yoga: sanskrit word meaning "union" the eastern science of physical, mental, and spiritual integration. bibliography agrippa. three books of occult philosophy. edited and annotated by donald tyson. st. paul, mn: llewellyn publicationwh- 1- beelzebub visits west virginia fingers of lightning tore holes in the black skies as an angry cloudburst drenched the surrealistic la

THE NECRONOMICON SIMON VERSION

ck we can profitably compare the essence of most of lovecraft's short stories with the basic themes of crowley's unique system of ceremonial magick. while the latter was a sophisticated psychological structure, intended to bring the initiate into contact with his higher self, via a process of individuation that is active and dynamic (being brought about by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critic

THE PATH OF KABBALAH

iritual world. because the sensation of spirituality can be obtained only by means of a screen, being an anti-egoistic property that can be acquired only through the system of kabbalah, which means: group study, the right teacher and a number of years of intensive study with the right books. sometimes a person can get a feeling of the spiritual world 90 of 273 without any preparation, but it is a passive feeling, because one is unable to correct himself when he gets it as a gift from above without prior efforts to create the screen. it has nothing to do with the evolution of an ordinary soul in the path of correction; it is just something that the creator needed to do according to his own program of development of unification and separation of souls. that is why he did it. if we could see

q: how can you explain the fact that despite the bliss and divine pleasures of kabbalah, there isn t any kabbalah rush? a: the fact that the coarsest souls descend to our world in this generation does not necessarily imply that they are aware of what they need for their correction. every generation consists of layers of all the souls in previous generations. this is the reason the public is still passive. an ordinary person does not want to live in dreams about the future because the body only feels the present. the ordinary person aspires for no more than animate pleasures. no one is in a hurry to take upon himself the laborious work of the spiritual correction. however, if one realizes that this is the only way for redemption, he will not be able to abandon the study of kabbalah. even if

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

. kant then sets himself to answer the question: how are synthetic judgements a priori possible? and his answer is: unless cognitions are synthetical they can add nothing to our previous knowledge, unless a priori they cannot be universal. unless universal they cannot be apodictically true. kant fs reasoning runs as follows: firstly, there is a sensibility, a power of being affected by objects, a passive faculty; secondly, an understanding, a faculty recognizing the affectations of the sensibility, this is active, and responds to stimulation. the sensibility, however, has its laws, and to discover them, we must separate those which are multiple from those which are one. the objects are variable, the passive functions of the mind remain invariable, the multiple he calls the material, the in

ecstacy or vision begins when thought ceases, to our consciousness, to proceed from ourselves. it differs from dreaming, because the subject is awake. it differs from hallucination, because there is no organic disturbance: it is, or claims to be, a temporary enhancement, not a partial disintegration, of the mental faculties. lastly, it differs from poetical inspiration, because the imagination is passive. h .w.r. inge, christian mysticism, p. 14. mysticism* this is gthe peace which passeth all understanding, h a conscious communion with the absolute by paths which lie beyond the dialectical; when the consciousness is full of god and is carried outside itself by a sublime alienation which cannot be made intelligible in words; and even if we could do so, we should assimilate to our minds the

o live that later lives may learn. wisdom and love, in tenser glow! beauty and strength, increase and burn be brothers to the law of life! things as they are. their nature know! act! nor for faith nor folly turn! the hour is nigh when man and wife, knowing, shall worship face to face, beget and bear the royal race *gargoyles, vol. iii, pp. 85, 86. this is the divine union of the active y with the passive hwh formulating tetragrammaton, and of the c descending upon the hwhy formulating christ* it is the old story of devaki or of mary, in which the aspirant falling into an ecstatic state, is visited by the divine essence; in the one case under the form of mahadeva, in the other under that of the holy spirit; and losing consciousness of all worldliness, in a boundless bliss the divine child i

THE SECRET RITUALS OF THE OTO

er which awaiteth him that is faithful of his oath, and is chaste in the ambush of life as in the set field of his probation. and the blessing of god be upon you in the name of the father+ and of the son+ and of the holy ghost+ amen. tracate of the great thing hidden in the palace of the king be it now understood further concerning the interchange of opposites, that albeit man is active and woman passive, yet man is peace and woman power. and this is called the hermetic paradox; and he that hath ears to hear, let him hear. there is therefore one magick act that leadeth into life, another that abutteth upon death. and the first ultimateth (sic) and the second returneth unto itself. yet therefore is the last perfect, a true rite of the highest, too exalted for the vulgar even of our holy and

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ced, together with ther, by time, or eternity (kronoj, and necessity (anagkh, operating upon inert matter (caoj. he is described as eternally begetting (aeignhthj; the father of night, called in later times, the lucid or splendid (fanhj, because he first appeared in splendour; of a double nature (difuhj, as possessing the general power of creation 18 on the worship and generation, both active and passive, both male and female.1 light is his necessary and primary attribute, co-eternal with him- 1 orph. argon, ver. 12. this poem of the argonautic expedition is not of the ancient orpheus, but written in his name by some poet posterior to homer; as appears by the allusion to orpheus s descent into hell; a fable invented after the homeric times. it is, however, of very great antiquity, as both

t the devout wearer devoted herself wholly and solely to procreation, the great end for which she was ordained. so expressive a symbol, being constantly in her view, must keep her attention fixed on its natural object, and continually remind her of the gratitude she owed the creator, for having taken her into his service, made her a partaker of his most valuable blessings, and employed her as the passive instrument in the exertion of his most beneficial power. the female organs of generation were revered2 as symbols of the generative powers of nature or matter, as the male were of the generative powers of god. they are usually represented emblematically, by the shell, or concha veneris, which was therefore worn by devout persons of antiquity, as it still continues to be by pilgrims, and ma

this way have escaped the fury of the reformers, and remained for the instruction of later times. one of these, found among the ruins of herculaneum, and kept concealed in the royal museum of portici, is well known. another exists in the collection of mr. townley, which i have thought proper to have engraved for the benefit of the learned.2 it may be remarked, that in these monuments the goat is passive instead of active; and that the human symbol is represented as incarnate with the divine, instead of the divine with the human: but this is in fact no difference; for the creator, being of both sexes, is represented indifferently of either. in the other symbol of the bull, the sex is equally varied; the greek medals having sometimes a bull, and sometimes a cow,3 which, strabo tells us, was

e human symbol is represented as incarnate with the divine, instead of the divine with the human: but this is in fact no difference; for the creator, being of both sexes, is represented indifferently of either. in the other symbol of the bull, the sex is equally varied; the greek medals having sometimes a bull, and sometimes a cow,3 which, strabo tells us, was employed as the symbol of venus, the passive generative power, at momemphis, in egypt.4 both the bull and the cow are 1 div. leg. book i. c. 4. 2 see plate vii. 3 see plate iv, fig. 1, 2, 3, and plate iii, fig 4, engraved from medals belonging to me. 4 lib. xvii. 34 on the worship also worshipped at present by the hindoos, as symbols of the male and female, or generative and nutritive, powers of the deity. the cow is in almost all th

not intended as mere refinements of art. such are the fawns and satyrs, who represent the emanations of the creator, incarnate with man, acting as his angels and ministers in the work of universal generation. in copulation with the goat, they represent the reciprocal incarnation of man with the deity, when incorporated with universal matter: for deity, being both male and female, was both act and passive in procreation; first animat-ing man by an emanation from his own essence, and then employing that emanation to reproduce, in conjunction with the common pro-ductive powers of nature, which are no other than his own prolific spirit transfused through matter. these mixed beings are derived from pan, the principle of universal order; of whose personified image they partake. pan is addressed

new create the person baptised; for the soul, supposed by many of the primitive christians to be naturally mortal, was then supposed to become immortal. 4 upon the same principle, the figure of pan,5 is represented pouring water upon the organ of generation; that is, invigorating the active creative power by the prolific element upon which it acted; for water was considered as the essence of the passive principle, as fire was of the active; the one being of terrestrial, and the other of thereal origin. hence, st. john the baptist, who might have acquired some knowledge of the ancient theology, through its revivers, the eclectic jews, says: i, indeed, baptise you in water to repentance; but he that cometh after me, who is more powerful than i am, shall baptise you in holy spirit, and in fi

r whose head is the asterisk of the sun, and below it the head of an aquatic fowl, attached to the same body.2 the cock is the symbol of the sun, probably from proclaiming his approach in the morning; and the aquatic fowl is the emblem of water; so that this composition, apparently so whimsical, represents the universe between the two great prolific elements, the one the active, and the other the passive cause of all things. the creator being both male and female, the emanations of his creative spirit, operating upon universal matter, produced subordinate ministers of both sexes, and gave, as companions to the fauns and satyrs, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetull

duced subordinate ministers of both sexes, and gave, as companions to the fauns and satyrs, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian ceres, celestial venus, and proserpine; and, when the goddess answers him, she describes herself as follows: i am, says she, nature, the parent of things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and god

venerates, in many forms, with various rites, and various names. the egyptians, skilled in ancient learning, worship me with proper ceremonies, and call me by my true name, queen isis. 1 according to the egyptians, isis copulated with her brother osiris in the womb of their mother; from whence sprung arueris, or orus, the apollo of the greeks.2 this allegory means no more than that the active and passive powers of creation united in the womb of night; where they had been implanted by the unknown father, kronoj, or time, and by their union produced the separation or delivery of the elements from each other; for the name apollo is only a title derived from apoluw, to deliver from.3 they made the robes of isis various in their colours and complicated in their folds, because the passive or mat

hat the poet himself was ignorant of its meaning, and only related it as he had heard it. the ammonian platonics adopted the same system of attraction, but changed its centre from the sun to their metaphysical abstraction or incomprehensible unity, whose emanations pervaded all things, and held all things together.2 besides the fauns, satyrs, and nymphs, the incarnate emanations of the active and passive powers of the creator, we often find in the ancient sculptures certain androgynous beings possessed of the characteristic organs of both sexes, which i take to represent organized matter in its first stage; that is, immediately after it was released from chaos, and before it was animated by a participation of the ethereal essence of the creator. in a beautiful gem belonging to r. wilbraham

een only poetical corruptions of it, which, extending by degrees, produced that un-wieldly system of poetical mythology, which constituted the vulgar religion of greece. the fauns and satyrs, which accompany the androgynous figures on the ancient sculptures, are usually represented as ministering to the creator by exerting their characteristic attributes upon them, as well as upon the nymphs, the passive agents of procreation: but what has puzzled the learned in these monuments, and seems a contradiction to the general system of ancient religion, is that many of these groups are in attitudes which are rather adapted to the gratification of disordered and unnatural appetites, than to extend procreation. but a learned author, who has thrown infinite light upon these subjects, has effectually

TYSON DONALD NEW MILLENNIUM MAGIC

sition of everything in the universe were known, it would be possible to calculate all subse- quent events. quantum physics and chaos theory have shown that, to the contrary, even when all causes are known in advance it is forever impossible to predict all effects. the universe is inherently uncertain, and the outcome of its uncertainty is conditioned by the intellect that observes it, we are not passive spectators of reali- ty; we create it from moment to moment. one explanation for quantum uncertainty is that each possibility gives rise to its own distinct universe, and that countless branching or parallel realities exist, none of which is less real in an absolute sense than our own everyday reality. the eminent cosmologist stephen hawking has speculated that these universes may be linke

because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of th

between the eyebrow^ carl jung was of the opinion that westerners should not court the light in this way. he believed eastern and western minds were fundamentally different, and that what was beneficial in the east would be psychologically destructive in the west. this fear is unfounded. the light expresses itself to each according to his or her understanding and capabilities. the eastern mind is passive-in the east the light brings about right contemplation. the western mind is active-in the west the light will induce right actions. joan of arc is an instance of the light acting on the western mentality. blinding whiteness is the purest manifestation of the divine spirit. the same potency can also show itself more subtilely as a voice, a form, a symbol, even an odor-the odor of sanctity s

t, extending from the eye (the primary sense organ in modern humans) to the object of desire. the ancients believed, quite naturally, that this was the mechanism by which the sense of sight operated-that through the eye was put forth a power that touched the object looked upon. only when science began to analyze the nature of light was this idea displaced and ridiculed. the eye was then seen as a passive receptacle, a kind of window through which light entered. the poet and mystic william blake wrote: this life's dim windows of the soul distorts the heavens from pole to pole and leads you to believe a lie when you see with, not thro, the eyes blake knew that passive seeing is a pernicious delusion; and that if human beings believe themselves detached from the things they look upon, they mu

rand and the- atrical motion. in a public place a firm and unequivocal pointing at the object of desire is enough. such a gesture is mainly for the benefit of the magus, as an aid in focusing attention, although a stronger link is established between the magus and the object if the ray travels from eye to eye. just as the active eye of the magus is an excellent instrument for sending the ray, the passive receiving eye is highly susceptible to its effect. the magus who desires to influence another person will sometimes choose to make his or her intention known to that person by using the gross avenues of the physical senses to communicate the purpose. this communication can involve other senses than sight, and may take such forms as physical contact, body language, facial expres- sion, gest

to stand against time and change with a fixed purpose, unbroken and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a vertical arm that is considerably longer than the horizontal. this signifies symbolically that the masculine, active principle is exalted in christ over the passive, feminine side. the vertical ray is akin to the primal lightning and is always the male principle. the horizontal ray sug- gests the surface of the primal sea and is always female. also, the intersection point of the christian cross is near the top, indicating a movement toward the light. for these reasons it emphasizes triumph and victory. not surprisingly, the history of christianity has

ontemporary pagan religion of wicca wor- ships the earth mother in her many guises. as for the worship of god as a child, christianity is the most obvious example. in the middle ages, jesus was often depicted as a babe in arms with a wise adult head, or as a slender effeminate figure with a narrow waist and broad hips. child- god cultures are characterized by an ambivalence between the active and passive impulses. no question is more puzzling to christians than when, and if, they should turn the other cheek. the western world suffers the incongruity of warrior popes and saintly caesars because neither knows in his heart which pose he should adopt at a given moment. jesus shared this uncertainty. at times he lashed out at his tormentors, as when he drove the moneylenders from the temple. at

uestion is more puzzling to christians than when, and if, they should turn the other cheek. the western world suffers the incongruity of warrior popes and saintly caesars because neither knows in his heart which pose he should adopt at a given moment. jesus shared this uncertainty. at times he lashed out at his tormentors, as when he drove the moneylenders from the temple. at times he doubted his passive role, as when he questioned his fate on the cross. cultures that keep their trinity balanced are more stable in the long term than those that exalt one point over the other two. hinduism is a religion in which no single aspect of the trinity is allowed to dominate heavily. a culture with many gods, like hinduism with its thousands of deities, may be more rational, if it expresses a balance

have to be large if it is sufficiently focused. much of magic is merely learn- ing to focus power. the magus always seeks to place him or herself in the role of the mover. it is the mover of events who determines what is to be done and how. it is the position of con- trol from which intention can be exercised. the magus seldom enjoys the role of the moved, as it is not in his or her nature to be passive and accept direction from others; were it so, the magus would become a mystic. most odious of all for the magus is to play the part of the moving instrument and cause the realization of an action initiat- ed by the will of another. this is to be at best an obedient servant, at worst, a slave. a reality in life is that all men and women, even the greatest of adepts, variously occupy each of

ment than to one that points up, which is undeniable yet somehow unsatisfactory. in this traditional golden dawn system, spirit is invoked by beginning a pen- tagram at the fire point and drawing the line first to the point of air (called the active invoking pentagram of spirit) and then by drawing a second pentagram beginning at the point of earth and proceeding to the point of water (called the passive invoking pentagram of spirit. neither of the initial segments points toward spirit, therefore contradicting the rationale by which elements are invoked in this system. drawing a iine pointing toward spirit is impossible since the seg- ments from fire to spirit and earth to spirit are taken up in banishing the influ- ences of fire and earth respectively. this clumsy system is both illogical

azing sun. mars represents recklessness and force and is the symbol of con- quest. because it is an inversion of the natural order, the earth over the sun, it is generally malefic. venus is the natural opposite of mars and is made up of the circle q over the cross. the elements are the same but here the life-giving energies predominate, and sun and earth are in their right order. the earth is the passive receiver of the rays of the solar orb that cause life to flourish. venus is love in its numerous forms. jupiter is the crescent over the cross-again, a natural order and 4 therefore a positive symbol. but the love of jupiter is not so selflessly given as the love of venus, and jupiter demands something in return. the acquisitiveness of the crescent evidences itself, making jupiter the symb

TYSON DONALD SOUL FLIGHT

s learmont of ercildoune, who went with her to fairyland and there acquired the occult knowledge that caused him to be remembered by sir walter scott as the "merlin of scotland" at other times she passes by travelers in a splendid procession, composed of hundreds of guards and courtiers and ladies in waiting. the prominent, active role of the fairy queen, in contrast to the more authoritative yet passive role of the king, expresses the feminine nature of all energy or force, which is recognized in the tantra texts of the hindus as the goddess shakti. the god shiva, the initiating spark, is essential and yet to some extent impotent, in the sense that he acts only in a secondary way through his agents, whereas shakti acts directly of her own accord. we see exactly the same dynamic in the gam

the black egg is shown inverted with the small end down. the silver crescent reclines with both points upward. the red triangle has a single point uppermost. the sides of the yellow square are vertical. each tattwa symbol was placed on five cards, and upon each was painted or glued a smaller secondary symbol in the middle of the large primary symbol. this introduced an active seed element on the passive or receptive field of the main element, and mingled their qualities, with the main element still predominating. since a smaller tattwa symbol upon the same larger tattwa does not show up, its physical placement may be omitted, but it should be understood to reside there. au twenty-five tattwa cards are compound and none are simple: as no element on our plane can exist in an unmixed form, b

s popular term general extrasensory perception, or gesp (which he did originate, to encompass both clairvoyance and telepathy, and the later term psi to cover both extrasensory perception and psychokinesis. psi, a term inverted in 1946 by r. h. thouless and b. p. wiesner, was originally divided into the two parts psi-kappa and psi-gamma, for active or projective effects such as psychokinesis, and passive or receptive effects such as clairvoyance. it has since come to signify in a general way the mystery factor in psychic events that cannot be recorded or measured. in his effort to transform the paranormal from occult to scientific, and to make it a respectable subject for university study, rhine disregarded aspects that had anything to do with spirits of the dead, angels, demons, fairies

TYSON DONALD THE MAGICAL WORKBOOK

tely, with your right index finger draw on top of this white star a second pentagram also using white fire, but begin the second pentagram at the lower-left point and proceed counterclockwise. watch with your astral vision as these two white pentagrams merge and reinforce each other, so that they become a single brilliantly flaming star. spirit spirit earth fire earth fire figure 32-9. active and passive invoking pentagrams of spirit 146 moving exercises project the united pentagrams upward onto the surface of the ceiling with the force of your will. allow your arms to fall to your sides and spend a minute or so contemplating the conjoined pentagrams flaming upon the ceiling overhead. when drawn together in this order, the first pentagram is known as the active invoking pentagram of spirit

oving exercises project the united pentagrams upward onto the surface of the ceiling with the force of your will. allow your arms to fall to your sides and spend a minute or so contemplating the conjoined pentagrams flaming upon the ceiling overhead. when drawn together in this order, the first pentagram is known as the active invoking pentagram of spirit, and the second pentagram is known as the passive invoking pentagram of spirit. place your left palm over your heart-center and raise your right index finger above your head to draw with white astral fire in the air above you a pentagram that begins at its upper-left point and proceeds counterclockwise. immediately draw a second pentagram of white fire that overlaps it, beginning at the upper-right point and proceeding clockwise. watch wi

immediately draw a second pentagram of white fire that overlaps it, beginning at the upper-right point and proceeding clockwise. watch with your inner vision as these two pentagrams merge and reinforce each other. when drawn in this order together, the first member of this pair is known in the golden dawn system as the active banishing pentagram of spirit, and the second pentagram is known as the passive banishing pentagram of spirit. use the force of your will to project this second double pentagram of white fire on top of the double pentagram already burning upon the ceiling. let your arms fall to your sides and watch as these two pairs of pentagrams neutralize each other and gradually fade from your inner perception. lower your gaze and focus your eyes on the distant eastern horizon bey

already burning upon the ceiling. let your arms fall to your sides and watch as these two pairs of pentagrams neutralize each other and gradually fade from your inner perception. lower your gaze and focus your eyes on the distant eastern horizon beyond the wall in front of you. remain in silent contemplation for several minutes, aware of spirit spirit earth fire earth rre figure 32-10. active and passive banishing pentagrams of spirit projecting the pentagram 147 the glowing sphere of your heart-center. breathe slowly and deeply. allow the golden-white light in your heart-center to expand and diffuse itself throughout your entire body, so that you can feel it tingling in your fingertips and toes. cause it to continue to expand through your skin to fill your aura. as it does so, it dims and

ethod, the invoking pentagram of water is the same as the banishing pentagram of air, and the banishing pentagram of water the same as the invoking pentagram of air, making confusion of these forms inevitable. i might mention that the active invoking pentagram of spirit is called active because its initial line segment extends from the point of fire to air, and both these are active elements; the passive invoking pentagram of spirit likewise derives its passive designation from its initial line segment, which extends from earth to water, both passive elements. similarly, the initial line segment of the active banishing pentagram of spirit runs from air to fire, both active elements; and the initial line segment of the passive banishing pentagram of spirit runs from water to earth, both pas

anishing is generally determined by the first line segment. if the first segment extends toward the point of the element, the pentagram invokes that element; if the first line segment extends away from the point of the element, the pentagram banishes the element. unfortunately, there are exceptions to this general rule. the first line segments of the invoking pentagrams of spirit, both active and passive, do not extend directly to the point of spirit, but only in the general direction upward; the first line segments of the banishing pentagrams of spirit do not extend directly away from the point of spirit, but only in the general direction downward. happily, there is a much simpler way to invoke and banish the forces of the elements by pentagrams. i developed this method independently in t

gainst your face and draw them downward slowly as though slipping off a skin-tight mask. open your eyes, relax from your standing posture and put away the materials on the altar. then go about your day. commentary cleansing and banishing are not the same, even though the terms are often used interchangeably. the act of cleansing makes clean. the act of banishing sends away. cleansing is a largely passive activity, whereas banishing is powerfully active. cleansing is universal, whereas banishing is selective. 248 moving exercises when you cleanse, you seek to strip away both good and bad influences so that you can imprint whatever new influence you wish. when you banish, your purpose is to forcefully dismiss malicious or contradictory influences without sending away any benevolent influence

conds, gazing forward. resume the standing posture with arms at your sides and contemplate the red pentagram of fire in the south for five seconds or so. lay your left palm across your heart-center and point with your right index finger at the center of the pentagram. turn your body to the right so that your right forearm crosses in front of spirit earth fire figure 39-5. golden dawn equilibrated passive invoking pentagram of spirit supreme invoking rihlal of the pentagram 261 your chest, but continue to point your right index finger at the center of the pentagram of fire. walk along one quarter of the circumference of an imaginary circle from the south to the west, projecting from your right index finger a line of golden-white flame upon the air at heart level as you go. this line of whit

g this line of fire. stand in the western quarter of your practice area facing west, with your left hand over your heart-center and your right arm extended. inhale a deep breath and hold it four beats. with your breath stopped, visualize the five english letters of the enochian word hcoma shining blue-white within the sphere of your heart-center. project with brilliant white fire the equilibrated passive invoking pentagram of spirit upon the air toward the west, beginning at the lower-left point of the star and proceeding counterclockwise. as you are in the process of emitting a stream of white astral fire from the tip of your right index finger to form this pentagram, vibrate upon your breath the enochian word of power hcoma so that each letter of the word is sounded separately. use all o

of fire. stand in the northern quarter of your practice area facing north, your left hand over your heart-center and your right arm extended northward. inhale a deep breath and hold it four beats. with your breath stopped, visualize the five english letters of the enochian word nanta shining blue-white within the sphere of your heart-center. spirit earth fire figure 39-7. golden dawn equilibrated passive invoking pentagram of spirit supreme invoking ritual of the pentagram 265 project with brilliant white fire the equilibrated passive invoking pentagram of spirit upon the air toward the north, beginning at the lower-left point of the star and proceeding counterclockwise. as you are in the process of emitting a stream of white astral fire from the tip of your right index finger to form this

ctive invoking pentagram of spirit "equilibrated" because it serves to equilibrate or balance the elements "active" because it is used in conjunction with air and fire, the 274 moving exercises active elements, and "invoking" because it is used with the invoking pentagrams of the elements, and because it invokes spirit or light. the elements linked to the west and north by the golden dawn are the passive lower elements of water and earth. they are termed passive because they tend to contract in upon themselves and remain inactive unless stirred into motion by an outside force, and because in their natural states they tend to fall downward. the spirit pentagram that accompanies them is the equilibrated passive invoking pentagram of spirit. note that its first line segment extends upward fro

TYSON DONALD THE POWER OF THE WORD

sign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also pl

: ibah enochian senior: htmorda invoking banishing appearance: tall, well-formed but soft, limbs; auburn hair; large, dark-green eyes; graceful movements; long neck and broad shoulders; light-brown skin; agreeable smile; oval face; large, white teeth. nature: methodical, precise, discriminating, takes the best and rejects the rest, seeks perfection, refined manners, conventional attitude, modest, passive, self-repressed, practical and adaptable mind. function: matters of health, exercise, diet, hygiene, integration of personality, getting back to basics, habits, self-discipline, holistic healing, conservation, recycling, public service. 144 tetragrammaton xxii angel: vaheshiah (vhsh+ih) pronounced: va-hesh'-i-ah hebrew: 3'u;tl enochian: c32-lc317023 banner: hivh polarity: moon qpe: severit

e four letters of the name of jehovah. the basic idea of the kabala consists in the study of the name of god in its manifestation. jehovah in hebrew is spelt by four letters, yod, he, vau and he-i. h. v. h. to these four letters is given the deepest symbolical meaning. the first letter expresses the active principle, the beginning or first cause, motion, energy "i; the second letter expresses the passive element, inertia, quietude "not i; the third, the balance of opposites "form; and the fourth, the result or latent energy. the kabalists affirm that every phenomenon and every object consists of these four principles, i.e, that every object and every phenomenon consists of the name of god (the word,-logos. the study of this name (or the four-lettered word, tetragrammaton, in greek) and the

e primordial four elements. to the archetypal world the letter "y" is given. hence the archetypal world is the father, the all-begetter, and all-devourer of the worlds. the 'y" also represents, in this instince, the element of fire, showing forth the fierce, active, spiritual nature of the father. the" h primal of the tetragrammaton is allocated to the creative world to which, being receptive and passive, the element of water pertains. this plane represents the mother who, before the son can be given birth, awaits the creative energy and the influx of divine life from the father. the formative world is assigned to the letter "v" the son, and the latter, like the father, is active, male and energetic; hence the element air is the attribution. completing the divine name is a second "h" this

ns. this plane represents the mother who, before the son can be given birth, awaits the creative energy and the influx of divine life from the father. the formative world is assigned to the letter "v" the son, and the latter, like the father, is active, male and energetic; hence the element air is the attribution. completing the divine name is a second "h" this letter being similar to the mother, passive and inert, receiving whatever influences are poured into her "h is called in the book of splendour, the king's palace, and the daughter, representing the physical world, which is the synthesis of all the worlds (ibid, pp. 55-6) appendix b: commentaries on tetragrammaton paul foster case a circle enclosing a cross is a mathematical symbol of the name of names, ihvh, because every circle cor

UNLEASHING THE BEAST

. however, sutin goes on to argue that crowley's attitudes toward tantra became a good deal more positive in years after 1901, and that he began to experiment in tantric-influenced sexual rites of his own. already by 1902, sutin suggests, crowley and his partner rose had begun to engage in a series of secret rites, of a sexual nature (and related to tantric practices, such as the emulation of the passive shiva in cosmic coupling with the mounted energetic shakti."lxxxi unfortunately, sutin provides no evidence that crowley and rose were engaging in any sort of actual tantric practices or that their sexual relations were in any way influenced by tantra -155- others have speculated that crowley was even more deeply involved in left-hand tantric rituals during his travels in india. in 1936, f

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

signifies many years of experiments, terrible sacrifices and tremendous difficulties. there exists a transmutator agent (the philosophical stone, a heavenly influence (cosmic religiosity, diverse astral influences (esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is synthesized in the seal of solomon. the six points of the star are masculine; the six outer obtuse angles that exist between point and point are feminine. in synthesis, this star has twelve rays: six masculine and six feminine. the star of solomon is th

a murielis, de cuando en cuando suave movimiento. transmutar los instintos animales en voluntad: la pasi n sexual en amor. los pensamientos lujuriosos en comprensi n y as vocalizar los mantrams secretos. 78 the number eleven is kabbalistically disarranged as follows: 1 plus 1 equals 2. number 1 is masculine and number 2 is feminine. the pair of opposites of holy alchemy positive= negative active= passive osiris= isis baal bel= astarte ishtar shiva= parvati husband= wife father= mother sun= moon fire= water heat= cold volatile= fix sulfur= mercury chinese alchemy heaven is masculine, yang and its element is fire. the earth is feminine, yin and its element is water. in the taoist doctrine, we find white tantrism. the yin-yang, the dragon and the tiger are the axis of taoism. according to tao

, human essences are completely open to all types of influences. thus, the state of purity of the parents and their willpower used in order not to spill the cup of hermes, is all that can protect us against the terrible danger that the spermatozum and the ovum face regarding the infiltration of subhuman substances of the bestial egos which want to reincorporate. adultery since a woman s body is a passive and receptive element, it is clear that her body collects and stores more of the results of the sexual acts than all of those men who commit adultery with her; those results are atomic substances from the men with whom she has had sexual intercourse. therefore, when someone has sexual intercourse with a person who has been with another partner or other partners, both then absorb the atomic

um of the tarot: a radiant sun and two wholesome children holding hands. in the egyptian tarot, the hieroglyphic is of a man and a woman, who hold in their hands the symbolic egyptian tao cross. this type of cross is phallic. the nineteenth arcanum is the arcanum of the alliance. in the third lesson of this course, we broadly spoke about the salt, the sulfur and the mercury. indeed, these are the passive instruments of the great work. the positive principle is the interior magnes of paracelsus. we need to transmute and thereafter sublimate the sexual energy to the heart. it is impossible to advance in the great work without the force of love. the psychological i does not know how to love; because the psychological i is desire. it is easy to confuse the desire with that which is called love

WESTERN MANDALAS OF TRANSFORMATION SR AL

olors, which are much more brilliant) figure 2-g when you shut your eyes, try to hold the image as long as you can and, if possible, bring it close enough so that it actually appears to encompass you, or you seem to pass through it. then you will be in the magical or imaginative landscape of the energy evoked by the telesmatic figure. you may then choose to just observe (but try not to become too passive) or you may want to dialogue with whatever kind of figure emerges. any talismanic design could be used for this purpose (for example, our lodge came up with the idea of using the planetary seals, although the flashing tablet effect works best if used with one or two pairs of complementary colors. you could start with simple designs such as this one, provided you are clear about the energy

lways more powerful if accompanied by visual symbols, which is the language the subconscious understands anyway. if there are divine names on the talisman, these too can be memorized and chanted frequency throughout the day, or at least during the period of meditation. paul case felt that five focused minutes of concentration (with unbroken eye contact) was far more fruitful than hours of aimless passive meditation (at five minutes, something seems to register in the subconscious) if the talisman is serving as an astral doorway or vehicle for pathworking, one should be sure. to remain actively engaged during this process, as explained earlier, rather than slipping into a state of passivity. what follows is a brief overview of the basic correspondences necessary for the art of qabalistic ta

it can be represented by the letter aleph (one) or yod (which is the starting point of all of the hebrew letters) and incorporated into any talisman for the purpose of including energy which represents initiation, inception, opening, unity, activity, and will. 2. two symbolizes the initial impulse to create resulting in a binary relationship. two ones represent duplication. one is active, two is passive. it is duality, the one having extended itself. in qabalah, this is visualized in terms of the two sexes, or a pairing of anything. it is particularly related to the two halves of the personality: one represents consciousness and will; two represents subconsciousness and memory. two represents continuation, prolongation, or lengthening in space or time, and is symbolized by a line, or a po

e first set of roots we examined and demonstrate that each of these signatures.even the most simple two-letter combinations.has its own specific energy. the arrow going up (hm) is from the root which means "the vital power of the universe (de 'olivet, p. 331, implying an outgoing, more masculine principle, while the mh root, signified by the arrow going down, means "female generation. essentially passive and creative (it is) the element from which everything draws nourishment (p. 387. one will note from these simple examples that there are many complements, both in the hebrew roots and in the hebrew gematria. these are consistent themes in qabalistic study of the kameas. we see this very principle of complementarity in the archetypal expression of binah/saturn herself, for this is traditio

, agiel: intelligence of saturn 45: hm, hame: abundance, multitude, themselves root: universalized life, vital power of the universe 45: amd, ahmad: to appraise, value, estimate 45: zbvl, zebul: habitation, dwelling place 45: zzal, zazel: the spirit of saturn 45: mad, meode: strength, force, might 45: mh, mah: what? why; secret nature of yetzirah. root: female generation, root of all nourishment, passive and creative 45: ivd-ha-vav-ha, yod-heh-vav-heh: spelling of ihvh in yetzirah, world of formation 45: ylh, yelah: 44th name of shem hamphorash, associated with the 2nd quinance of pisces 45: hvld: begat chapter 6. the kamea of chesed/jupiter the magical numbers connected to the jupiter kamea are four, sixteen, thirty-four, and 136. we have noted in previous correspondence charts that four

ay, fifteen seconds. at the end of each minute to shut your eyes and reflect on the after image. this may seem like a simple technique, but it is one of the most powerful ways to use magical talismans. you should adjust the timing of your humming or chanting accordingly. it is fine to spend the period with your eyes shut in silence. after a while you will get into the rhythm of this. don't become passive and go off into some nowhere land. count to yourself for fifteen seconds if necessary, and then return to the next card, or go on to the next card as soon as the after-image fades. you could also leave a fifteen-second period of silence on the tape in between tattwa keys. the first twelve tattwas associated with the zodiacal signs are related more to the body; the last eight vibrate to the

s. all of the correspondences used in this book, including this chapter on tattwas, are qabalah based and relate to what is known as the king color scale (with the exception of pluto/daath, which is not here given as a path correspondence, as are the others) although mathers (1971) seemed to think that the tattwas related more to the queen scale, he also noted that this use tends to make one more passive. we feel that the uses developed here help maintain concentration and are more effective than the twenty-five designs originally developed in the golden dawn. the chart in figure 14-d lists some corresponding mental and emotional states aroused by stimulating these zodiacal tattwas. the following section lists the overall effects produced by stimulation of the planetary chakras, based on c

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ct that so many civilized persons are willing to live in comfort even if the price of this is poverty, ignorance and disease of the majority of their fellowmen; that to maintain this privilege men have waged war until today war tends to become universal and continuous, and the excuse for this war continues largely to be color and race. w.e.b. dubois fright is worse than a blow. morocco nonviolent passive resistance is effective as long as your opposition adheres to the same rules as you do. but if peaceful protest is met with violence, its efficacy is at an end. for me, non-violence was not a moral principle but a strategy; there is no moral goodness in using an ineffective weapon. nelson mandela we will either find a way or make one. hannibal the knife does not know its owner. ndau racism

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

omon s temple are notable symbols of strength and stability. they are comparable to the two beings, kratos and bia, who appear in the play by eschylus, as a male and a female potency, who bind prometheus. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the chinese speak of blue as the color of heaven, because made up of red, male and black, female; of the active and the passive; the brilliant and the obscure. the followers of pythagoras spoke of two kinds of enjoyment. first, lasciviousness and indulgence of the belly, like the murderous songs of sirens; second, honest and just indulgences, which bring on no repentance. hierocles says two things are necessary to life, the aid of kindred, and benevolent sympathy of one s neighbors. a notable ancient egyptian hiero

d mys tic vir tu es by w. wyn n wes tcott the ten sephiroth form the essence of the hebrew dogmatic kabalah, a subject which is too vast and complex to be entered upon in this volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed

and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott number seven is ntzch, netzach, victory, active and the eight is hvd, hod, splendor, passive; the ninth is ysvd, yesod, the foundatio

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

r, does not entail that there is no difference between the x that a is and the x that b is; it signifies, rather, that a and b are both x to the extent that the something= x that b is is not identical to the something= x that a is. we may conclude, therefore, that god s being is of two different kinds; first the negating force (b) that represses the a rmative being (a, positing it as the inwardly passive or as what is hidden; second, the outstretching, self-communicating being that in clear contrast holds down the negating power in itself and does not let it come outwardly into effect. 239 significantly, schelling contends that the doctrine of the unity of the divine essence in duality shows itself as profoundly interwoven with what is innermost, even with the language itself, of the old t

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

and say "dip teaa pedoce elohim" 22 draw the sign of leo within the pentagram and say "0 mighty king of the south, oh000hataatan, come forth and expend yourself through the seal of truth" make fire grade sign (see appendix e. continue circumambulating deosil. replace wand on the altar and pick up the cup. circumambulate deosil once to the west. face west and draw the invoking pentagram of spirit (passive) while vibrating "hcoma agla" draw the invoking pentagram of water while vibrating "emph arsel gaidl al" draw the sign of the eagle within the pentagram and say "0 mighty king of the west, the hebyobeaatanun, come forth and expend yourself through the seal of truth" make the sign of the water grade (see appendix e. replan the cup in west of altar and pick up the dagger. continue cir curnam

ibah aozpi yhvh" draw, the sign of aquarius within the pentagram and say "0 mighty king of the east, thahaoelog, come forth and expend yourself through the seal of truth' make air grade sign (see appendix e. continue circumambulating deosil. replace the dagger on the altar, and pick up the pentacle and circumambulate deosil once to the north. face north, and draw the invoking pentagram of spirit (passive, while vibrating "nanta agla" 24 draw the invoking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of the earth grade (see appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose

voking pentagram of earth while vibrating "emor dial hectega adonai" draw the sign of taurus within the pentagram and say "0 great king of the north, thahaaothe, come forth and expend yourself through the seal of truth" make the sign of the earth grade (see appendix e. cir cumambulate deosil to west of altar. replace pentacle and picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

consented to come and stay with us. my first meeting (with paranada) took place in a rather curious way. one year when janey and i were at bad prymont, i was having my bath, lying in the delicious hot water and watching the steam rising in the pleasantly dreamy state that these baths induce, when i saw the head and shoulders of a man forming in the steam. i had the wit to lie perfectly still and passive, and by degrees i had made out a dark eastern face with a beard and large black eyes. the man was wearing a peculiar conical cap, not a turban, and the steam appeared to be forming the outline of flowing robes. as i gazed, hardly daring to breathe, a voice came to me saying "one month from today i will meet you in london. go to the lounge of the carlton hotel and wait for me" a month later

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