Michael Wynn's Occult Reference Library
PHASES

Return to Occult Library Index

0 0

clude all ritual work that you do. this doesn't have to be too elaborate, it may even be only one sentence such as:"i did the l.b.r.p. and it felt strong. one important asset that you may want to include are emotions or feelings that you may have felt during the ritual. did you feel any energies, did the ritual feel like it had a good effect or bad one, did you feel happy or sad, etc. again, moon phases, astrological information (if available) and emotional and weather conditions should be included. some people tend to carry information to extremes. on the other hand, there are some who feel that even the smallest detail should be written. however, let's take for example that one day you feel a tremendous amount of energy and have an urgent need to commune with the archangels and the eleme

1 10 INITIATION CEREMONY

on. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divine name yod heh vau heh, which is referred to that particular sign, while in the opposite side of it is the name of one of the 12 tribes which is also attributed to it. now the 22 sounds and letters of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month

his will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other an ongoing working almanac in which you note moon phases for the month. if you are working in a group that includes someone with a mathematical bent, they can calculate and note here the times of the day at which particular planets and angels hold sway (see the tables on pages 235 and 239 for methods of calculation. you can also note the phases of the moon. i find a diary section of a filofax serves well, but if this information is kept on comput

led caer feddwidd, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess. diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, especially from afar. myesyats like the lunar goddesses, myesyats, the slavic moon god, represented the three stag

umber of god and goddess forms, common to magick and drawn from different cultures, that emphasise specific strengths or qualities of the divinity. however, your own list, drawn from mythology or perhaps your own background, may work better for you. the following is a version i have developed using three goddess forms from the celtic tradition, my own favourite, which i have adapted for the three phases of the goddess. so spoke the great mother who has been known in many forms and by many names in countless ages, but is and always will be one and the same. as the maiden, she is the celtic brighid who in early spring softens the earth with her white wand of fire and so awakens the spring and restores fertility to land and people. as mother, she is cerridwen whose magical cauldron of wisdom

als. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of self and others, and so it is a candle colour of forgiveness. black candles are best used on saturday. silver silver is the colour of the moon and all lunar goddesses such as diana, the roman counterpart of artemis, who, because of her strong association with the moon in all its phases, was a goddess of fertility as well as love. it is also used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for rituals to invoke anima (female) power, for intuition and mysticism. it r

r four basic ritual 'templates' for coven or personal work, and with practice the preparations and stages will become almost automatic. as your energies ever more creative and spontaneous, they will, within a formal framework, become incredibly potent. 11- moon magick moon magick is one of the oldest forms of ritual, rooted from the earliest times in the observations of humankind, of the changing phases of the moon. these associations have passed into modern magick and it is by reconnecting with the natural energies that we can use the ebbs and flows of the lunar cycle, not only to amplify our own powers for magical purposes, but also to harmonise with them, rather than fighting against our bodies and spirits in our everyday lives. rituals throughout the ages have tapped into the prevailin

ow: quite possible with practice, but involving unnecessary effort. the moon mother the moon was regarded as the mother of all long before written records existed, for she was seen to give birth to a new moon every 29 days. because the old moon apparently died, it was believed that that she took the souls of the dead back into her womb and gave them new life. in the same way, the three main lunar phases gave rise to the concept of the triple goddess who has been worshipped in cultures from palaeolithic times where early cave art displayed crescent moons that have been identified as goddess symbols. the evolved triple goddess of the celts, which reflects the lunar cycles of maiden, mother and crone, is an icon also seen throughout the classical world. moon time the earliest calendars were b

finish things i have left undone, but you can use the same method and much of the ritual for any of the full moons. you can also use this ritual without focusing on a specific full moon, for bringing plans to fruition or for an extra surge of energy when you need it to overcome an obstacle or seize an opportunity* light a row of three silver candles, two of the same size for the waxing and waning phases and one much larger in the centre for the full moon* light three sticks of jasmine or mimosa incense* take a branch from a willow or any other tree or plant that grows near water, and on it hang three silver baubles; one should be very large. if you have no baubles, make discs from silver foil. silver is the colour and metal of the moon. add nine tiny, silver-coloured bells, hung with threa

maximise the possibilities in your everyday world. you can adapt the words to suit the different months and, if you wish, rest an appropriate symbol in the branch, tied on with silver ribbon, for example, a toy horse during the month equos, for travel and the expansion of horizons, mental as well as physical. the cycle of the moon as i mentioned earlier in the chapter, as well as the months, the phases of the moon offer scope for different kinds of magick during the individual monthly moon cycles. however, problems in interpretation of these energies can arise because astronomy and astrology are no longer regarded as the same thing. for example, to our ancestors, the astrological dark of the moon was the same as the astronomical dark- the first two and a half days of the cycle when the mo

know it's alive even when it's invisible, inside the shell. i prefer to wait for the crescent because to me those last days of the old moon are still very precious. i can remember waking before it was light in spain and seeing that last waning crescent with its accompanying star, shining like a jewel in the warm sky. the answer, as always, is to do what you feel is best for you. working with the phases there are eight astronomical phases of the moon, but magick generally focuses on three that are considered to be particularly significant. the waxing moon: as the moon is increasing in size, it is said to be waxing. the light increases, appearing to spread from right to left, and this phase lasts right until the moment that the moon becomes completely visible- the full moon. the waxing phas

. the wane is the time for banishing and for decreasing influences. the more it decreases, the more the potency decreases, so the pull that keeps any destructive influences in you is also decreasing. you can, however, use the waning moon like an emptying bath and wash away all the bad things into the cosmos or the earth as the energies swirl away, to be restored and reformed into positivity. moon phases and you like the moon, you and everything around you- children, pets, plants and, of course, crystals- will become more dynamic and charged as the moon increases. this is especially noticeable with moonstones and topaz. then, as the moon wanes, everything loses energy and enthusiasm. it's the spirit and body's way of telling you to slow down and regenerate. i am convinced that a great deal

, but you can cut down on non-essential tasks. i, for example, would certainly not take children to pleasure parks on the waning moon where they will be whirled upside down on dangerous rides and tears and fights may occur. instead, save the action man/superwoman stuff for the full moon and go for a wander instead in woods and gardens and by gently flowing streams. tuning magically into the lunar phases the cycle from new moon to new moon lasts 29.5 days but because the moon has an irregular orbit, the time of its rising and setting will vary each day. for this reason, phases can vary in length by a day or so each month. the best way to understand the moon is as our ancestors did, by studying in the sky. use an almanac or a diary that contains moon phases or consult your daily paper to ide

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the

ALEISTER CROWLEY BOOK OF LIES

is death. nox is then further explained, and it is shown that the ultimate trinity, o, is supported, or fed, by the process of death and begetting, which are the laws of the universe. the identity of these two is then explained. the student is then charged to understand the spiritual importance of this physical procession in line 5. it is then asserted that the ultimate letter a has two names, or phases, life and death. line 7 balances line 5. it will be notice that the phraseology of these two lines is so conceived that the one contains the other more than itself. line 8 emphasises the importance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name

ies get any book for free on: www.abika.com 76 [79] 35 kappa-epsilon-phi-alpha-lambda-eta lambda-epsilon venus of milo life is as ugly and necessary as the female body. death is as beautiful and necessary as the male body. the soul is beyond male and female as it is beyond life and death. even as the lingam and the yoni are but diverse developments of one organ, so also are life and death but two phases of one state. so also the absolute and the conditioned are but forms of that. what do i love? there is no from, no being, to which i do not give myself wholly up. take me, who will! book of lies get any book for free on: www.abika.com 77 [80] commentary( lambda-epsilon) this chapter must be read in connection with chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29. the last sentence of paragraph 4

one naught. what comes to naught? what! shall the adept give up his hermit life, and go eating and drinking and making merry? ay! shall he not do so? he knows that the many is naught; and having naught, enjoys that naught even in the enjoyment of the many. for when naught becomes absolute naught, it becomes again the many. any this many and this naught are identical; they are not correlatives or phases of some one deeper absence-of-idea; they are not aspects of some further light: they are they! beware, o my brother, lest this chapter deceive thee! book of lies get any book for free on: www.abika.com 173 [176] commentary( pi-gamma) the title of this chapter refers to the greek number, pg being "pig" without an "i. the subject of the chapter is consequently corollary to chapters 79 and 80

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means of undulations. it might be suggested that manvantara and pralaya are in reality complementary curves; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trinitarian arrangement of the word, as would be done by the addition of other letters. it was equally desirable to make it clear that the letter m represents an operation which does not actually occur in nature except as the withdrawal of phenomena into the absolute; which process, even when so understood, is not a true destruction, bu

te: equinox has..journeyed unto thee, and it availed me not" 60 "i waited patiently, and thou wast with me from the beginning" then let him change back to the active, until a veritable rhythm is established between the states, as it were the swinging of a pendulum. but let him reflect that a vast intelligence is required for this; for he must stand as it were almost without himself to watch those phases of himself, and to do this is an high art, and pertaineth not altogether to the grade of philosophus. neither is it of itself helpful, but rather the reverse in this especial practice. 396 26 "concerning silence- now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were dumb in the presence of its god. mark that this is

ALEISTER CROWLEY MEDITATION

adgita> but hindu philosophy is so occupied with the main idea that only the absolute is worth anything, that it tends to consider these gunas (even sattvas) as evil. this is a correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the absolute. the christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost, is more satisfactory

e roots of pleasure and pain, cause error. make a thermometer, and the glass is so excited by the necessary fusion that year by year, for thirty years afterwards or more, the height of the mercury will continue to alter; how much more then with so plastic a matter as the mind! there is no emotion which does not leave a mark on the mind, and all marks are bad marks. hope and fear are only opposite phases of a single emotion; both are incompatible with the purity of the soul. with the passions of man the case is somewhat different, as they are functions of his own will. they need to be disciplined, not to be suppressed. but emotion is impressed from without. it is an invasion of the circle. as the dhammapada says: an ill-thatched house is open to the mercy of the rain and wind; so passion ha

ght of the world himself> and ask him to discourse upon any subject, there is little doubt that he could only comply by an unbroken silence, and even that might not be wholly satisfactory, since the tao teh king says that the tao cannot be declared either by silence or by speech. in this preliminary task of collecting materials, the idea of the ego is not of such great moment; all impressions are phases of the non-ego, and the ego serves merely as a receptacle. in fact, to the well regulated mind, there is no question but that the impressions are real, and that the mind, if not a "tabula rasa" is only not so because of the "tendencies" or "innate ideas" which prevent some ideas from being received as readily as others<
ALEISTER CROWLEY TAO TEH KING

gram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong n

es, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the thought of either implies its opposite) so also is it with ease and difficulty, length and shortness; height and lowness. also musick exists through harmony of opposites((nay, even. this shows how the tao realizes itself through its projection in correlative phases, expressing 0 as+ 1(-1; to speak like a qabalist or an electrician) time and space depend upon contraposition. 3. by the use of this method, the sage can fulfil his will without action, and utter his word without speech((our activity is due to the incompleteness of the summing-up of forces. thus a man proceeds to walk east at four miles an hour, though he is already traveling in that direct

ALEISTER CROWLEY THE LOST CONTINENT

o should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintessence, said they, or universal substance (which some strove to identify with hyle, others with the luminiferous aether) is the two-in-one, liquid and solid, the former part being also twofold, fluid and gaseous, and the latter earthy and fiery. the combination of these four phases of zro accounted for the universe. this quintessence is zro in some state unknown and incalculable. some expected to find it in its twelth state, some in a seventeenth, others in a thirty-seventh: all this was pure guesswork. some tradition to this effect appears to have reached plato; and the neo-platonists combined with those jews who had preserved fragments of the egyptian tradition to f

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the centre of the universe to itself, and that a 'star' simple, original, absolute, can add to its omnipotence, omniscience and omnipresence without ceasing to be itself; that its one way to do this is to gain experience, and that therefore it enters into combinations in which its true nature is for awhile disguised, even from itself. analogously, an atom of carbon may pass through myriad proteus-phases, appearing in chalk, chloroform, sugar, sap, brain and blood, not recognizable as "itself" the black amorphous solid, but recoverable as such, unchanged by its adventures. this theory is the only one which explains "why" the absolute limited itself, and why it does not recognize itself during its cycle of incarnations. it disposes of "evil" and the origin of evil; without denying reality to

s then bursts forth in some new combination, with no gain or loss except (perhaps) the gain due to time, as explained elsewhere. but in this case what is time? it is a fundamental condition of experience, to say nothing of memory, so is necessary to the finity phase of zero to the zero power, that is, to any universe where change occurs. is there any possible connexion between two successive such phases? no; they must be alike in one respect that they each cancel out, so balance is a necessary principle. more so than time; for one could have a samadhis phase which developed nirvi-kalpa instantly. but if no time, then a unity, which could never become naught; no such phase is possible. duality is therefore the nature of any manifested universe. 1 exists, true; but only by a fiction; for the

on of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is the magick of the secret light with special reference to acts; the wanga is the verbal or mental correspondence of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full of instruction on all these matters in great det

ic of ra-hoor-khuit, that he demands not words, but acts (compare 'the paris working. so then we pass naturally to verse 3 'all is not aught' is an abrogation of all previous law, on the accession of a monarch. he wipes out the past as with a sponge. this phrase is also an excessively neat cipher or hieroglyph of the great key to this book. all (al) is not aught (la. al is la: that is to say, the phases of the universe x and 0 are identical "beware" as if it were said to a soldier "attention "hold, that is "steady! listen to the proclamation "raise the spell of ra-hoor khuit" that is "here, i, the new god, utter my word. al iii,3 "now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them" the old comment 3. this whole book seems intended to be in

e sphere called the foundation, numbered 9, and containing, among other ideas, those of the generative organs, air, the moon, and silver. its secret truth is that stability is identical with change; of this we are reminded by the fact that any multiple of 9 has 9 for the sum of its digits. the initiate will now perceive that the sum of the motions of his mind is zero, while, below their moon-like phases and their air-like divinations, the sex-consciousness abides untouched, the true foundation of the temple of his body, the root of the tree of life that grows from earth to heaven. this book is now to him "as silver" he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness

ALEISTER CROWLEY THE SWORD OF SONG

ss of the absolutewala1 is really extended infinitely rather than diminished infinitely, as he will himself assure you. true, hegel says: pure being is pure nothing! and it is true that the infinite heat and cold, joy and sorrow, light and darkness, and all the other pairs of opposites,2 cancel one another out: yet i feel rather afraid of this absolute! maybe its joy and sorrow are represented in phases, just as 00 and finity are phases of an iden-tical expression, and i have an even chance only of being on the right side of the fence! the buddhist leaves no chances of this kind; in all his categories he is infinitely unextended; though the categories themselves exist; he is in fact 0a+b+c+d+e.+n and capable of no conceivable change, unless we imagine nirvana to be incomprehensibly divided

ALEISTER CROWLEY EQ I 5

1, ch= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel mttrvn, metatron or methraton, and the name of the deity, shdi, shaddai, each make 314;3 so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says "my name is in him" with regard to gematria of phases (gen. xlix. 10, iba shilh, yeba shiloh "sjhiloh shall come= 358, which is the numeration of the word mshich, messiah. thus also the passage, gen. xviii. 2, vhnh shlshh, vehenna shalisha "and lo, three men" equals in numerical value alv mikal gbrial vrpal, elo mikhale gabriel ve-raphael "these are mikhael, gabriel and raphael; for each phrase= 701. i think these instance will suffice to make

it night- bird of a prehistoric age (the only conceivable steed for such an one; the turbid waters of imagery; the lurid sky to which tentacular arms appeal to loves too luscious for this world, are all embodied in this simple design. the artist has seized the loathsome horror of the book- i feared even to sign it. look at the cover and shudder; then read it if you dare! e. j. wieland the obsurer phases of love, the more mystic side of passion, have never been more enchantingly delineated than they are by ether archer, in this delightfully vicious book. terrible in its na vet, astounding in its revelations "the whirlpool" is the complete morbid expression of that infinite disease of the spirit spoken of in thelema. for my own personal opinion i refer readers to my exquisite introductory so

ALEISTER CROWLEY EQUINOX EQ I 2 2

knowledge of the light supernal! and my face is turned downward unto malkuth. 332 like all other methods, these, travelling in the spirit vision and rising on the planes, are only to be judged by their success. it is impossible to lay down a single task for each individual; one may suit one, and another another; nevertheless it must be pointed out here that though these two methods, or rather two phases of one method, are in most cases fruitful in result, it is generally but a slight step forward, and very seldom does supreme illumination follow. however, as appetisers they are excellent, the student attaining to just that hunger for the beyond, that appetite for the unobtainable, which will carry him over many a gloomy mood, many a whispering of the impossibility of his task. yet that the

ALEISTER CROWLEY EQUINOX EQ I 3 3

nd that nature is one with god. this is my own practice; every time london can spare me i put on my climbing things and take nothing else but a supply of strong tobacco and a few pounds. then i think of some pace that sounds interesting_ madrid or fiesole or timbuktu_ and walk there. when i get back i am strong enough even for book-reviewing. go thou and do likewise! aleister crowley. masques and phases. by robert ross. arthur l. humphreys. a very pleasant collection of witty essays "o si sic omnes" do let us have some more this year. and thank you so much for the very necessary statements in "there is no decay" a. c. after death_ what? by cesare lombroso. we sent this book to our undertaker for review, but he only wired back "rot" why are undertakers always poets [the late cesare lombroso

ALEISTER CROWLEY EQUINOX EQ I 3

and poison your pleasure. anxiety would become anguish, and disappointment torture. but if, having observed all these preliminary conditions, the weather is fine; if your are situated in favourable surroundings, such as a picturesque 70 landscape or a room beautifully decorated; and if in particular you have at command a little music, then all is for the best. generally speaking, there are three phases in hashish intoxication, easy enough to distinguish, and it is not uncommon for beginners to obtain only the first symptoms of the first phase. you have heard vague chatter about the marvellous effects of hashish; your imagination has preconceived a special idea, an ideal intoxication, so to say. you long to know if the reality will indeed reach the height of your hope; that alone is suffic

hose analogies possess an unaccustomed liveliness; they penetrate and they envelop; they overwhelm the mind with their masterfulness. musical notes become numbers; and if your mind is gifted with some mathematical aptitude, the harmony to which you listen, while keeping its voluptuous and sensual character, transforms itself into a vast rhythmical operation, where numbers beget numbers, and whose phases and generation follow with an inexplicable ease and an agility which equals that of the person playing. it happens sometimes that the sense of personality disappears, and that the objectivity which is the birthright of pantheist poets develops itself in you so abnormally that the contemplation of exterior objects makes you forget your own existence and confound yourself with them. your eye

his poetic childishness to which a hashish-intoxicated brain is condemned, i will tell yet another anecdote. this time it is not an idle young man who speaks, nor a man of letters. it is a woman; a woman no longer in her first youth; curious, with an excitable mind, and who, having yielded to the wish to make acquaintance with the poison, describes thus for another woman the most important of her phases. i transcribe literally "however strange and new may be the sensations which i have drawn from my twelve hours' madness_ was it twelve or twenty? in sooth, i cannot tell_ i shall never return to it. the spiritual excitement is too lively, the fatigue which results from it too great; and, to say all in a word, i find in this return to childhood something criminal. ultimately (after many hesi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

of the causal body, or body of manifestation of the ego. it concerns the work of the solar angels, or the true self-conscious identity, man. if the student has in any way apprehended the general trend of the earlier pages, he will now be in a condition of mind which will enable him to interpret all that is said in terms of energy, or of that vibratory activity which is produced by the three major phases of electrical phenomena, the union which produces that divine manifestation called man, or, when the aggregated units are considered, the human- 477- a treatise on cosmic fire copyright 1998 lucis trust kingdom (a) introductory remarks. we have studied somewhat the constitution of the triangles, or pitris, who, through self-sacrifice, endow man with self-consciousness, building his egoic ve

from view. the eye looks sideways and the dimensions merge, and again the atom disappears. outward it looks but sees the atom out of all proportion. when the eye negates the downward vision, and sees all from within outwards, the spheres again will be seen" v. motion and the form-building impulse 1. motion and the mental sheath. in the first section of this treatise we dealt somewhat with various phases of activity when considering "fire by friction" and the fiery motion of substance itself. we will only touch on some further aspects of the matter, for it is necessary that the student should bear in mind certain things. he should endeavour to ascertain the relationship between the universal mind (or the systemic mind) and cosmic mind, and seek to comprehend the purpose of the mental sheath

ween all the forms of life. it is not my intention to say much anent group forms and work. it is for the student to study himself and that which surrounds him, and thus arrive at his own conclusions. we will, therefore, close this part of our treatise by a brief enumeration of: 1. the three atomic relations. 2. the seven laws of group work. 3. the twenty-two methods of interplay. these thirty-two phases and ideas must be applied in degree to all atoms, the tiny lives which are the sumtotal of all material worlds, the planetary atom, the macrocosm for all on the five planes, and the solar atom, the synthesis of all on the seven planes and of the seven evolutions. 1. three atomic relations- 724- a treatise on cosmic fire copyright 1998 lucis trust individual. this concerns the central fire o

kull and is therefore situated in the lowest part of the back of the head is formed of the lowest grade of etheric matter: matter of the fourth ether, whereas the etheric centres of the disciples are composed of matter of the higher ethers- 827- a treatise on cosmic fire copyright 1998 lucis trust 286 21 "hence every manifested god is spoken of as a trinity. the joining of these three aspects, or phases of manifestation, at their outer points of contact with the circle, gives the basic triangle of contact with matter, which, with the three triangles made with the lines traced by the point, thus yields the divine tetractys, sometimes called the kosmic quaternary, the three divine aspects in contact with matter, ready to create. these, in their totality, are the oversoul of the kosmos that i

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ger limit. 49. when right posture (asana) has been attained there follows right control of prana and proper inspiration and expiration of the breath. 50. right control of prana (or the life currents) is external, internal or motionless; it is subject to place, time and number and is also protracted or brief. 51. there is a fourth stage which transcends those dealing with the internal and external phases. 52. through this, that which obscures the light is gradually removed. 53. and the mind is prepared for concentrated meditation. 54. abstraction (or pratyahara) is the subjugation of the senses by the thinking principle and their withdrawal from that which has hitherto been their object. 55. as a result of these means there follows the complete subjugation of the sense organs. the yoga sutr

e lower man awaits one of two processes: a. the withdrawal of the true or spiritual man in order to function on some higher plane- 125- the light of the soul copyright 1998 lucis trust b. or the bringing down into the lower brain consciousness, of light, illumination and knowledge from the planes of the ego. 51. there is a fourth stage which transcends those dealing with the internal and external phases. we have seen how the control of the life currents can be either externally active, internally active or balanced. this triple process brings the entire lower personal man into a condition, first of rhythmic response to the inner motivating factor (in this case, the ego or spiritual man on his own plane) and then of complete quiescence or stillness. this latter condition of receptive waitin

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

splendour like gold which is purified in fire "when the sun of spiritual knowledge arises in the heart's heaven (that is to say at the centre of the being, it dispels the darkness (of ignorance veiling the single absolute reality, it pervades all, envelops all, and illumines all."11(123) father mar chal tells us that the. psychological experience lived by the contemplative passes through the two phases of mental concentration and unconsciousness described by m. oltramare, according to the- 84- from intellect to intuition copyright 1998 lucis trust sarvadarsanasangraha 'it is in two successive phases that the yogi saps by anticipation the basis of further existences and effaces the impressions that determine the present existence. in the first it is conscious; thought, then, is exclusively

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nable to touch you. balance and poise must be restored before equilibrium can be reached. the law of vibration and the study of atomic substance are closely intertwined. when more is known about these atoms and their action, reaction and inter-action, then people will control their bodies scientifically, synchronizing the laws of vibration and of rhythm. they are the same and yet unlike. they are phases of the law of gravitation. the earth is itself an entity which, by the force of will, holds all things to itself. this is an obscure matter, little has been learned about it as yet. the inbreathing and outbreathing of the entity of the earth affects vibration potently, that is the vibration of the physical plane matter. there is a connection also between this and the moon. those members of

y aspects of rhythmic living. it is the magical formula for the science of pranayama. it covers the art of the creative life. it sweeps a man into tune with the pulsating life of god himself, and this through detachment and re-orientation. it is notably interesting as a demonstration of the succinctness and inclusiveness of occult phrases as in rule iv. the art of breathing is dealt with in three phases, and these i commend to each of you for the most careful consideration. there is first the aspect of inhalation "the man breathes deeply" from the very depths of his being he draws the breath. in the process of phenomenal living, he draws the very breath of life from the soul. this is the first stage. in the process of detaching himself from phenomenal living, he draws from the depths of hi

sion and lack of interest. the flow may pass on to the mental body and produce a cycle of intense mental activity. constant study, much thought, keen investigation and a steady intellectual urge will characterize the mind of the aspirant. to this may succeed a cycle wherein all study is distasteful, and the mind seems to lie entirely fallow and inert. it is an effort to think, and the futility of phases of thought assail the mind. the aspirant decides that to be is better far than to do "can these dry bones live" he asks, and has no desire to see them revitalised. all true seekers after truth are conscious of this unstable experience and frequently regard it as a sin or as a condition to be strenuously fought. then is the time to appreciate that "the midway spot which is neither dry nor we

nipulate the matter of thought and become "knowing creators" these can, and do, speak the impulsive words which bring into being those new forms and organisms, those expressions of ideas and those organisations which live their life cycle and serve their purpose, and so come, duly, to their timely and appointed end. these creators are the leaders and organisers, the teachers and the guides in all phases of human- 275- a treatise on white magic copyright 1998 lucis trust living. their sound does go forth into all lands and their note is internationally recognised. hundreds of such names are easily remembered and spring unhidden to the mind. they live in the memory of the multitude and that which lives is the sound of their accomplishment, be that good or bad. but in the sentence which we mu

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

t we are on our way back from the unity of form-identified existence, through the varying unfoldments of a conscious response to divine interplay and activity, to a final identification with the one life. form awareness has to give place to the qualified radiation of the self-conscious spiritual identity which is that of a son of god, appearing through form. this will be finally superseded by two phases of expression wherein there is: 1. a sense of divine synthesis, of which our bodily "well-being" is the lowest form of material, yet symbolic, reflection. it is a sense of coordinated blissful satisfaction, based on realised being. 2. a withdrawal from even this life-awareness to a phase still more intensive and detached, which involves an awareness of the life of god itself, free from form

tudy of the tabulations of the rays affecting humanity will have made it clear that they are so many and so diverse that the complexity of the subject is very great. there are numerous influences which tend to make man what he is, and of many of them little is as yet known. in the early stages of his development, it is well-nigh impossible for any one (except an initiate) to deal with the various phases or even to recognise the indications of humanity's reactions to these rays. but as mankind evolves, and as the form aspect becomes increasingly a better and finer response apparatus and a more plastic sensitive reflector of the inner man, definition and analysis become easier. types emerge with greater clarity in their delineations, and the ray qualities begin to dominate. the impress of th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ife history what this wisdom and knowledge could do for man. he demonstrated in himself the full expression of divinity, and then enjoined upon his disciples that they should go and do likewise. in the continuity of revelation, christianity enters upon its cycle of expression under the same divine law which governs all manifestation the law of cyclic appearance. this revelation passes through the phases of all form-manifestation, or appearance, then growth and development, and finally (when the cycle draws towards its close) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to live on and take to itself new forms. the spirit of christ is undying, and as he lives to all eternity, so t

ns naturally and normally throughout human history; and the effort to expiate it, in the form of animal sacrifice, has always been present. the belief in an angry deity, who exacted penalties for all that was done by man against a brother, and who demanded a price for all that was given to man as a product of the natural processes of the earth, is as old as man himself. it has passed through many phases. the idea of a god whose nature is love has battled for centuries with the idea of a god whose nature is wrath. the outstanding contribution of christ to world progress was his affirmation, through word and example, of the thought that god- 122- from bethlehem to calvary copyright 1998 lucis trust is love and not a wrathful deity, inflicting jealous retribution. the battle still rages betwe

wo produces the son. this is humanity's problem and humanity's opportunity. the fourth word from the cross admits us into one of the most intimate moments of christ's life a moment that has a definite relation to the kingdom, just as had the three previous words. one always hesitates to intrude upon this episode in his life, because it is one of the deepest and most secret and perhaps most sacred phases of his life on earth. we read that there was "darkness on the face of the earth" for three hours. this is a most significant interlude. from the cross, alone and in the dark, he symbolised all that was embodied in this tragic and agonised word. the number three is, of course, one of the most important and sacred numbers. it stands for divinity, and also for perfected humanity. christ, the p

s one listens to christ thus veiling his agony, whether he was not again "in all points tempted like as we are" and whether at this moment he did not descend into the deepest recesses of the valley and feel that utter aloneness which is the reward of those who mount the cross on golgotha. although each son of god at different stages upon his way of initiation prepares for this final loneliness by phases of utter rejection, when the final crisis comes he must experience moments of loneliness such as he could not previously conceive. he follows in the footsteps of his master, being crucified before men and deserted both by his fellowmen and by the comforting presence of the divine self upon which he has learnt to rely. yet because christ entered thus into the place of outer darkness, and fel

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

l plane through all the stages with the same direction, power, steadiness in growth and in the adaptability of form to circumstance and environment, as does the life of god as it flows through the various kingdoms in nature from age to age. the thread of the unfolding consciousness can be traced with clarity in all. forms are built, used and discarded. cycles of lives bring the forms into certain phases of unfoldment needed by the progressively inclusive consciousness. other and later cycles demonstrate the definite and specific effects of this developed consciousness, for some lives are predominantly fruitful in producing causes (which is a paradoxical sentence with deep meaning) and others in working off the effects of the earlier initiated causes. this is a point not often emphasised. s

e correspondence to these cycles can be seen working out in the life and consciousness of the planetary logos, as that great life seeks expression through the medium of the four kingdoms in nature. however (and this is the fact of supreme importance, all this activity, all this directed unfoldment, all this evolving purpose and livingness, all the events in all the kingdoms of nature, and all the phases of life-conditioning in the human family, plus the kaleidoscope of events, the emergence of characteristics and tendencies, the appearance of forms with their unique colouring, qualities and activities, the syntheses and fusions, the urges, instincts and aspirations, the manifested loves and hates (as expressions of the great law of attraction and repulsion, the- 16- a treatise on the seven

rkness, and the angel dominates the life. 2. the two cycles of egoic appropriation- 31- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust we shall now enter upon a somewhat technical consideration of the relation of the ego and its ray to the sheaths or vehicles through which it must express itself, and through which it must enter into contact with certain phases of divine experience. the foundation of what is here elaborated in relation to the cycles of appropriation, will be found briefly touched upon in a treatise on cosmic fire (pages 787-790, and the following statements, gathered from those pages, will be elucidated in the succeeding pages. 1. as the ego or soul appropriates to itself a sheath for expression and experience, points of crisis wi

it produces illumination. this includes the widespread illumination reflected by our planet in the heavens, as well as that which makes an individual man a light-bearer, and which will eventually enable humanity (as a whole) to constitute a station of light upon earth. b. this quality is the basic cause of all sensory perception and is the instinctive urge to consciousness itself, in all its many phases. with this quality the hierarchy has to work, intensifying it and giving it magnetic power. c it is the high result of desire, which is itself intrinsically founded on the will to form a plan and a purpose. 3. the instinct to formulate a plan. this instinct governs all activity which, in process of evolution, divides itself into instinctual activity, intelligent activity, intuitional or pur

cally founded on the will to form a plan and a purpose. 3. the instinct to formulate a plan. this instinct governs all activity which, in process of evolution, divides itself into instinctual activity, intelligent activity, intuitional or purposive activity, and illumined activity, as far as mankind is concerned. this includes that department of the hierarchy which works with humanity. the higher phases of planned activity are many and- 136- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust diverse, and are all synthesised under the third ray activity, at present focussed in the seventh ray. a. viewed from the form side, this faculty of planning leads to separative and selfish activity. viewed from the life side, it leads to a blended cooperation wh

e. atlantean experience. aryan experience. and the individual stages of 4. experience..discipleship..initiation. producing, in their turn, 5. racial probation..racial discipleship..racial initiation. and individually 6. the probationer..the disciple..the initiate. which lead eventually to 7. the new group of world servers..the hierarchy..the kingdom of god. a comparative study of these stages and phases will reveal how the relationship of the ego and the personality emerges, and that the distinctive feature between the two, as far as the aspirant is concerned, is the focus or the concentration of the life aspect. in the personality the focus of consciousness is form. in the individuality, that focus is transferred to the soul. it is all a question of where lies the centre of attention. the

or the transmutation of desire. however, in the last analysis, it might be said that aspiration is the basis or root of all desire and that we have only used the word "desire" to signify aspiration which has a natural object in the consciousness of man, confining the word "aspiration" to that transmuted desire which makes the soul the fixed objective in the life of the man in incarnation. but all phases of desire are essentially forms of aspiration and, on the involutionary arc, aspiration shows itself as the desire of the soul to experience in consciousness those processes which will make it conscious and dynamic in the world of human affairs. when this conscious realisation is established and the soul has appropriated a form upon the mental plane through the will to exist, and one also u

of form back again to the conscious appropriation of divinity is the work carried forward and the plan of deity worked out. laying the ground, as we are now proposing to do, for the study of- 203- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust integration in connection with the human being, it will not be necessary for us to deal in detail with the many phases of the various stages we have been considering. thousands of human beings, indeed perhaps millions, will be found on our planet, at any one time, who will illustrate in their lives and activities some one point or other upon the downward or the upward arc. for the majority, the expert assistance of the modern trained educator and psychologist, the churchman or the physician, will suffice to

rays- volume ii: esoteric psychology ii copyright 1998 lucis trust of the man. there is only the world of souls and a desire for creative activity. the handling of daily living on the physical plane drops below the threshold of consciousness, and the man becomes a vague, impractical, visionary mystic. these states of mind are dangerous, if they are permitted to exist. there are, however, certain phases of this mental trouble which are induced by the illumination of the mind through meditation with which it might be profitable to deal. i can do so only cursorily, as the time is brief and i seek to indicate and not to elucidate in detail. i can only point out to you the general lines of difficulty and the methods whereby a specific difficulty or problem can be met or solved. in the handling

derland between the astral plane and the physical plane. b. in the so-called "summerland" wherein the entire wish-life of the race is centred and all racial desire takes form. c. in the world of glamour which is part of the astral plane which embodies the ancient past, which fertilises the desire life of the present, and which indicates the nature of the desire life of the immediate future. these phases and spheres of activity are very real in nature. aspirants who succeed in functioning with any measure of consciousness on the astral plane are all occupied, at some level or another, with some form of constructive activity or work. this activity, selfishly performed (for many aspirants are selfish) or unselfishly carried forward, constitutes much of the material of many of the so-called dr

se of the ego-centric tendency of the average human mind. c. instruction which is given to him by those responsible for his unfoldment and training. this category of dreams is becoming increasingly prevalent as the alignment of the astral body and the physical body is perfected and continuity of consciousness is slowly developed. the activity involves religious activity, sexual living in its many phases (for not all of them are physical, though all of them are related to the problem of the polar opposites and the essential duality of manifestation) political activity, creative and artistic activity and the many other forms of human expression. they are as varied and as diverse as those in which humanity indulges on the physical plane; they are the source of much confusion in the mind of th

pe for a better future for the next generation. it is during this interim state that the full difficulty of depression can be felt, and it is at this time one of the major problems confronting the hierarchy. how can the vitality of the human family be restored? how can the ancient joyousness of life, the keenness of spirit and the easy activity which distinguished the ancient races in the earlier phases of civilisation be recovered and humanity lose its depression and its unhappiness? the whole position is the reverse of the problems of stimulation which constitute the major difficulty of the mystical life. with these we shall later deal- 310- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust no general covering solution has yet appeared. but inevit

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

liabilities under adverse conditions and his work maintains its usual high level. the emotional problem may be the hardest. but only the disciple can handle his own self-pity and free himself from the inner emotional storm in which he finds himself living. he must- 45- discipleship in the new age- volume i copyright 1998 lucis trust recognise that his integration is weak, for he is working in two phases or sections: physical. emotional. and mental. soul. he is sometimes one and sometimes the other and usually very thoroughly in either case. this duality must be brought into a closer relation and this is the point to which he must attend as he seeks to establish and preserve the needed synthesis and personality-soul integration. when will disciples learn that the attitude which involves a c

s. all will be working towards one objective or goal and all will work with the same divine energy, differentiated into varying forces for the purposes of service in one department of life or another. i would ask you to ponder deeply upon the various aspects of the outlined plan or system of group work which i have brought to you, for it is a tentative endeavour to externalise upon earth, certain phases of hierarchical endeavour. the energy used in the telepathic work is the "chitta (as the hindus call it) or the mind-stuff which underlies and is the very substance of manifestation itself. god, the planetary life or logos, however, works with the higher correspondence of this mind-stuff and the forces of the mental plane are the reflection or rather the densification of this higher mental

from the master's group may flood your heart and energise your life is the thought which lies in my heart for you. june 1935 brother of old: i seek today to make a somewhat careful analysis of the condition of your psychic centres from the solar plexus upwards. you are passing through a dual process of psychic detachment and, at the same time, of psychic unfoldment. you need to remember that the phases of detachment are many and varied. some of them imply a detachment from the world of outer sensuous attachment or they may imply (as in your own case) a temporary and relative detachment from the world of- 82- discipleship in the new age- volume i copyright 1998 lucis trust intellectual contacts. this is a detachment based on an inner attitude and not on any outer condition or state of affa

ible, and if you carry into all that work the ideal of ritual, of rhythm and of energy distribution, you will evoke a synthetic pattern, a unified procedure and a harmonious working out of the plan. therefore, i would ask you to give ten minutes each day to the pictorial visualisation of your entire work and programme. see each phase of it as a lotus of living beauty, connected with all the other phases by lines of fiery energy, thus bringing all parts of it into one whole. all the different phases will form a great unity of light and love, expressing itself through the will-to-good. be not side-tracked when doing this. use the building energy of your second ray personality and the seventh ray energy of your brain, because through your brain, your first ray soul energy is expressing itself

he new age- volume i copyright 1998 lucis trust 2. between one's personal dharma, obligation and individual duties and one's group responsibilities and relationships. 3. between the needs which group work evidences and demands and those of the individual. 4. between essentials and non-essentials. so the task is hard, my brother, and the problems have as you well know to be solved alone. there are phases of inner experience upon which no one may intrude, not even the interested and sympathetic teacher, or the master himself. should they so intrude, the richness of the possible experience remains unattained. for you, the keynote to your essential emergence, radiant and free, is silence and patience and not too great a use of the analytical mind. love reveals far more clearly and definitely (

id not say a selfish one, my brother) and an active assurance, a full fledged ambition (often of an entirely right nature, but occasionally not so right) and a power to analyse and oft to criticise others, their personalities and their tasks. the new vibration to which your soul is leading you (that of expansion and inclusiveness, plus the power to synthesise and to understand) is, in some of its phases, over-powerful for you and its reactions are as yet unorganised by you. it leads you to a definite (and often almost uncontrollable) tendency to identify yourself with every imaginable point of view, to see all around a question though seldom to the heart of it, and to touch momentarily this, that and the other attitude of thought and emotion. these reactions do not stay long enough to enab

rd. the rank and file of the people are inherently astral in their activities, their interpretations of phenomena and their attitudes and focus. it is necessary, then, to enforce the warnings and awaken the average psychic to the undesirability of his astral life. disciples, however, put no aspect of the divine manifestation outside their range of experience. they know that psychism in its lowest phases is a part of the divine expression and is of an essentially higher nature than the purely physical processes of living in the body. a disciple cannot say that now because he is a disciple, he will not be subject to this, that or the other experience. he has to be prepared for all experiences and to face the fact that eventually all disciples have to become psychics, both higher and lower, a

permanent atoms and the details connected with the individual form nature. the objective of each aspirant is to expand his consciousness to include that which lies beyond himself, to attain to the more elevated states of consciousness in the life of the group and of humanity, and to integrate himself consciously into the hierarchy, eventually into shamballa, and occultly to "know" god in his many phases of all-inclusive extension and perfection. a close concentration upon and study of the spirillae and atoms would be scientifically and technically interesting and possible, but would not lead to increased spiritual development but to personality emphasis and, therefore, to increased difficulty in the treading of the path. the more advanced a disciple, the more dangerous such emphasis and pr

way. in the meantime, the entire force of the hierarchy is thrown on the side of the nations struggling to free humanity, and on the side of those in any nation who thus work. if being on the side of goodness and freedom is deemed detrimental to the spiritual issues, then the hierarchy will work to change the attitude of people as to what is spiritual. i have, therefore, been interested in three phases of the work: the books, the arcane school, and the new group of world servers. the impact made upon the world by these three aspects of the work has been definitely effective and useful. the sum total of the useful work accomplished is what counts and not the criticisms and the misunderstanding of those who, basically, belong to the old order, and to the piscean age. they are, therefore, un

ALICE A BAILEY13 PROBLEMS OF HUMANITY

the inept, the partisan politician and by the inadequate; they are broadly tolerant and yet most intolerant of other nations; they are ready to tell other nations how to handle their problems but as yet evidence no ability to handle their own, as witness the treatment of the american negroes and the withholding of equal freedom and opportunity from them. they are restlessly experimenting with all phases of life, with every kind of idea and all kinds of relationships. the creative power of the race shows itself as yet in a wonderful control of nature and in great construction projects which bring water under control, or which relate all parts of this vast country through roads and waterways. america is a great battleground for experiment along creative lines; it is profoundly interested in

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

recognition of potency in leadership, through dynamic but logical changes in world affairs, and through action taken by the masses of the people from the depths of their own consciousness- 24- the reappearance of the christ copyright 1998 lucis trust many years ago, i indicated that the christ would come in three ways, or rather, that the fact of his presence could be proved in three distinctive phases. it was pointed out then that the first move which the christ would make would be the stimulation of the spiritual consciousness in man, the evocation of humanity's spiritual demands on a large scale and the nurturing on a worldwide scale of the christ consciousness in the human heart. this has already been done and with most effective results. of the factual nature of this process, the voc

coming. people are apt to forget that the coming of the christ necessitates a period of intensive preparation by him; he, too, works under law and is subject to control from various sources just as are all human beings, but in a much lesser degree. his reappearance is conditioned and determined by the reaction of humanity itself; by that reaction he must abide. his work is subject also to certain phases of spiritual and cyclic timing and to impressions from sources to be found on higher levels than those upon which he normally works. just as human affairs have effects upon his action, so great "determinations" and "profound settlements within the will of god" also have their effects. the human side or nature of the christ, perfected and sensitive, responds to the invocation and to the appe

men. in the coming era, he will, therefore, be known as 1. the point within the triangle. 2. the dispenser of the water of life. 3. the nourisher of the little ones. these are descriptive of his threefold duties to mankind, and of the work which will be distinctive of his world service, throughout the aquarian age- 44- the reappearance of the christ copyright 1998 lucis trust let us look at these phases of his work and try to understand the significance of the responsibility which he has undertaken. some understanding is necessary if the new group of world servers and the working disciples in the world are to prepare mankind adequately for his appearing. much can be done if men will apply themselves to comprehension and to the needed subsequent activity. first, as the point within the tria

of his duties as distributor, nourisher and dispenser that he pledged himself in june, 1945, and entered upon his responsibilities as the forerunner and the teacher of the aquarian age. as nourisher of the little ones, we are dealing with an aspect of christ's work which involves the stimulation of the consciousnesses of his disciples as they prepare to undergo initiation or to enter into deeper phases of spiritual awareness. the result of his work in the triangle with the masses of men will be the presentation of the first initiation the birth of the christ in the cave of the heart as the basic ceremony in the new world religion. by means of this ceremony, the masses of men in all lands will be enabled to register consciously the "birth of the christ" in the heart, and the "being born ag

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

forms in the animal kingdom. this is the destroying force, as manipulated by man. another phase of the same force (which can be noted in relation to the unfoldment of consciousness in subtle and powerful ways) can be seen in the effect which human beings have upon the domestic animals, hastening their evolution, and stimulating them into forms of advanced instinctual activity. i mention these two phases as illustration of the effect of first ray energy in the animal kingdom, as expressed through human activity. the ways in which humanity itself is affected by this ray energy, as it expresses itself in a twofold manner, producing a twofold result, are as follows: 1. there is, at this time, an emergence of certain powerful and dominating first ray personalities- 7- the destiny of the nations

been carried forward into the next stage of unfoldment to which we give the name of intuitional knowledge. the counterparts of the five senses and their higher correspondences upon the subtler planes are being rapidly unfolded, organised and recognised and it is by means of these inner senses that spiritual discovery becomes possible as well as the more familiar psychic discoveries. in the three phases: a. instinct to aspiration b. stimulation of divine desire c. the reflection of reality you have the history of the activity of the sixth ray and of its relation during the past few centuries to its major field of expression, the astral plane. we can now proceed to consider the seventh ray in its relation to the present situation in just the same way as we considered the sixth ray. through

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

eek to outline a little more carefully this discussion or short treatise on glamour, so that our ideas may be clearly formulated and you will have a textbook for future reference which will serve to guide your group and analogous groups in the way of right activity. secondly, i wish to recapitulate somewhat those things which i have already stated so as to enrich your understanding of the various phases of the world glamour. this world glamour, the analytical mind has to differentiate into distinctive phases, calling them illusion, glamour, maya and that synthetic thoughtform, found on the path of discipleship, which is called by some schools of esotericism the dweller on the threshold. as you will see from this, my brothers, we have set ourselves a large theme, which must be very carefull

rets all that he there senses and sees in terms of glamour, of emotional understanding, of a sentient fanaticism. he forgets that truth lies beyond the world of feeling altogether, unaffected by it, and can only be sensed in its purity when feeling is transcended and transmuted. the second major glamour is self-pity. the world today is divided into three groups, all of whom are subject to certain phases of- 66- glamour: a world problem copyright 1998 lucis trust glamour: 1. those who are atlantean in their consciousness and are, therefore, completely glamoured by: a. that which is material and to be desired. b. that which they feel in all relationships. c. that which they believe to be ideal, to be true or just, based on their reactions to the thinkers of the day, but which they themselves

ychic meaning becomes real to him and he knows what should be done to dispel glamour. it might be stated that this process of bringing light into dark places falls naturally into three stages: 1. the stage wherein the beginner and the aspirant endeavour to eradicate glamour out of their own life by the use of the light of the mind. the light of knowledge is a major dispelling agent in the earlier phases of the task and effectively eliminates the various glamours which veil the truth from the aspirant. 2. the stage wherein the aspirant and disciple work with the light of the soul. this is the light of wisdom which is the interpreted result of long experience, and this streams forth, blending with the light of knowledge- 114- glamour: a world problem copyright 1998 lucis trust 3. the stage w

ventually gives place to aspiration towards soul contact and soul life. this in its turn is recognised as a step towards those great fundamental experiences to which we give the names of the five major initiations. these reveal to man the hitherto unrealised fact of his non-separateness and of the relation of his individual will to the divine will. we are now going to study the mode whereby these phases of work upon the astral plane are carried forward: first, the individual learns to use the light of the mind, generated by the soul as it becomes closely related to the personality and impulsed by the intuition. by means of this light the disciple learns to dissipate his personal and private glamours. i mention this because i would have you appreciate the extent of the task a man undertakes

he belief that happiness was dependent upon things and upon material good and comfort. second: that the three stages of focussing, referred to above, constitute a preparatory process. these three stages must be somewhat developed before effective use of the formulas can be possible, and those intending to work at the task of ridding the world of glamour must subject themselves constantly to these phases in the art of polarisation, if i might so call it. they must have an understanding of the apparatus of thought, of the creation of thoughtforms, and of the nature of the thinker. they must be emotionally polarised, yet, in group work relatively free from astral control. this astral liberation must to a certain extent control the choice of those who are to work at major dissipations. in the

re is no need for me to define the two aspects of the disciple's nature, for that is what they essentially are. you have been told and have known that the dweller upon the threshold is the fully developed personality the sum total of all the past and the composite presentation upon the physical plane of all unresolved problems, all undeclared desires, all latent characteristics and qualities, all phases of thought and of self-will, all lower potencies and ancient habits of any of the three bodies (both bad and good. these, in their totality, are brought to the surface of consciousness, there to be dealt with in such a way that their control is broken. the disciple is then free to take the final initiations. this process is not consummated in one particular facing of the two antagonistic fo

s sure, automatic and all-enveloping. complete obliteration of the personal self in three successive stages is the immediate and normal result. it was to this that john the baptist referred when he said "he shall increase but i must decrease" when he spoke these words, he spoke as a disciple, prior to the second initiation of the threshold. this occult waxing and waning is portrayed for us in the phases of the moon and, for the planet as a whole, in the sign gemini, where the light of one of the twins is slowly dimming and the light of the other is gaining in intensity. when this "occult obliteration" has taken place, what then is the destiny of the disciple? it is complete control by the soul and this, in practice, connotes group realisation, group work, group service and eventually group

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

tions of the occult sciences and the academic psychologists are incident to the over-activity of men's minds and emotional natures. if you can grasp certain broad and relatively simple facts and recognise that you possess the key or the clue in your already developed capacities, then you will go forward with simplicity, making no undue intellectual difficulties when dealing with these more subtle phases of your ever-existent environment. it is, in the last analysis, just a question as to what "impresses" you at any given moment, and then in what manner it conditions you- 32- telepathy and the etheric vehicle copyright 1998 lucis trust you will see, therefore, how much that i have already said links up with the teaching i have given upon the points of revelation. in the very condensed summa

plane. this is the plane whereon our entire threefold planetary life finds expression and which- 34- telepathy and the etheric vehicle copyright 1998 lucis trust we have subdivided (for the sake of clear thinking) into the seven planes (so called) of our solar system from what we call our lowest physical plane up to our highest plane, the logoic. in the earlier stages of responsiveness to the two phases of contact and impact, the first task is to develop the needed apparatus of contact, the medium of learning, the mechanism of registration, and then learning to use it constructively and intelligently. this work proceeds from cycle to cycle, in the earliest stages, with no conscious intention on the part of the unit of life, thus developing; yet field after field of consciousness is slowly

t achieved. x. sequential revelation of relationships i would like to refer you back to page 52 where i outlined this extra-ordinary science which is inherently in itself the evidence of evolution, of the essential dualism in manifestation, and the testimony, unalterable and incontrovertible, to the unfoldment of consciousness. at the same time, it proceeds upon the basic premise that the various phases of consciousness which are steadily and sequentially revealed in time and space are (from the point of view of the eternal now) the sum total of the states of consciousness of the "one in whom we live and move and have our being" all these phases of conscious acceptance of existent phenomena and their related reactions are, to sanat kumara, what a day's experience and reactions or the curre

human need) the energy received. he also becomes a "receiver of light" and of spiritual illumination, and a distributor of light in the dark places of the world and into human hearts. he is, therefore, an invocative and evocative centre for use by the hierarchy in the three worlds of human evolution. xiv. higher aspects of relationship the word telepathy has been used primarily to cover the many phases of mental contact and the exchange of thought without the use of the spoken or written word or sign. however, what is thus understood in this modern usage does not cover the higher aspects of "relationship within the universal mind" the third aspect, that of intelligence, is involved when interpretation of contact occurs; the second aspect, that of love-wisdom, is the factor which makes the

f the real" and the sources and modes of subjective knowledge still remain in a dark area of the human consciousness. the normal processes of evolution will, however, prove incontrovertibly the existence of faculties which make the higher spiritual and subjective impressions possible, and eventually normal. this "supreme science of contact" can be as already explained broken up into the following phases which are all progressively developed from each other. forget not the inevitable continuity which is the outstanding characteristic of the evolutionary process. 1. astral sensitive awareness. this is based upon the reactions of the solar plexus, and the entire process is carried forward upon the astral plane and with astral substance. this, in its highest form, becomes the factor which late

ment of human sensitivity. i refer here to sensitivity to impression from or by the hierarchy- 72- telepathy and the etheric vehicle copyright 1998 lucis trust the work done through the processes of initiation is intended to fit disciples and initiates to receive impression from shamballa; the initiate is essentially a blend of scientific and religious training; he has been re-oriented to certain phases of divine existence which are not yet recognised by the average human being. i am endeavouring to make clear to you the basic synthesis underlying all manifested life upon our planet, and also the close interplay or relationship which forever exists and expresses itself through the supreme science of contact or of impression. the three great centres are in close relationship at all times, e

er, the subhuman kingdoms in nature. with the reappearance of the christ as the focal point or the supreme agent of the planetary heart centre, a new era or "divine epoch" will be instituted. the avatar of synthesis will draw very close to humanity and he will inaugurate the "reign of avatars" who will be embodied purpose and spiritual will; they will initiate both the hierarchy and humanity into phases of the divine character of which, at present, nothing is known and for which we have no terminology that could convey the exact facts and nature. all that i am attempting to do here is to give you a general outline of events which may lie centuries ahead but which will inevitably occur once the christ is again in physical presence and recognition on earth. h.p.b. speaks in the secret doctri

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

ts, of problems presented and of quality unfolded. it is well-nigh impossible to be more explicit until such time as the science of the rays has been further developed; the astrologer must ascertain the ray type before he will be able to cast the adequate horoscope of the soul. my remarks are therefore general and not specific and are universal and not particular. i impose no doctrine. i indicate phases of speculation which might prove illuminating and fruitful. aries is one of the constellations of the cardinal cross of the heavens. this is the cross of god, the father, and, therefore, of the incarnating monad. it is the expression of will or power as it expresses itself through the great creative process. when the initiate (as we shall later see) transfers himself on to the cardinal cros

e orthodox planetary ruler where the personality ray is concerned and the esoteric planetary ruler where the soul is concerned. 5. the qualities of the sign and of the man who has come forth in a particular sign. 6. the interplay between a sign and its polar opposite. 7. the planets which are exalted, in detriment, or which fall in any particular sign, for a study of these will indicate the three phases of the path with its involutionary cycle of becoming increasingly involved in matter, or life upon the mutable cross, the interlude of readjustment or struggle for liberation which leads to the mounting of the fixed cross, and the period of liberation with the final mounting of the cardinal cross. 8. the significance of the key words for the modes of progress through the signs. 9. the under

as well you know. from ancient recesses of the memory, from a deeply rooted past which is definitely recalled, and from the racial and the individual subconscious (or founded and established thought reservoirs and desires, inherited and inherent) there emerges from individual past lives and experience that which is the sum total of all instinctual tendencies, of all inherited glamours and of all phases of wrong mental attitudes; to these (as they constitute a blended whole) we give the name of the dweller on the threshold. this dweller is the sum total of all the personality characteristics which have remained unconquered and unsubdued and which must be finally overcome before initiation can be taken. each life sees some progress made; some personality defects straightened out and some re

taurus, the bull we now arrive at the last of the twelve signs which we have been considering and the last of those which affect humanity. it is also the second sign which after the reorientation preceding discipleship produces changes and opportunity for the disciple. we come also to the sign which is called "the sign of the major life incentive" because taurus is the symbol of desire in all its phases. whether the subjective man is impelled by desire, or the disciple is driven forth upon the path of return by the urge of aspiration, or whether the initiate is controlled by the will to- 219- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust cooperate with the plan, he is, nevertheless, being responsive to the most potent manifestation of a little know

resent time is the precipitation of that cleansing but terrible process which we call war. this war is the consummation of the conflict between the pairs of opposites and the basic duality of manifestation and is not motivated basically as have been all previous wars. when i refer to this conflict i would remind you that to us (the workers on the inner side) the 1914 conflict and this one are two phases of one condition. the war, when held in a steady focus by the guides of the race and when not permitted to pursue too long and too terrible a course, can most definitely further the ends of evolution by creating situations which foster mental development under spiritual guidance, necessitating clear thought (a thing rare to find, the removal of undesirable conditions by their emergence into

hich the man must ever reckon. the moon is the mother of the form and in this case veils or hides vulcan which might be expected. the moon, therefore, stands here for the fashioner or moulder of the form, bringing in both the feminine and masculine aspects of form-building, the dual functions of father-mother. this is a point for astrologers to remember. this process of interplay brings about two phases of the needed fashioning: 1. a process wherein is created a form of great potency in which self-interest and personality aims and desires are the motives bringing about activity. the moon and taurus activity. 2. the processes, self-applied by the awakening taurian, wherein the form nature is fashioned anew and motivated in a different manner and so is "raised up into heaven" and thus irradi

plan and effort is assured. mercury brings about those changes in mental perception which eventually enable humanity to act as the mediating interpreter between the higher worlds and the three lower kingdoms in nature; thus mercury institutes the threefold activity of this centre in the body of the heavenly man which we struggle to perceive and comprehend, and which we regard as forming the three phases of the mind: 1. the abstract mind pure manas. 2. the son of mind soul, manasaputra. 3. the concrete mind mental body. and their correspondences in substance-energy: 1. the right eye. 2. the left eye. 3. the third eye. in this particular world cycle it is capricorn which is producing the moment of crisis a crisis of initiation plus a crisis of destruction (related primarily to the mineral ki

with all enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning (tibetan yoga and secret doctrines. page 12) c. it is the cross of the "widespread arms, the open heart and the higher mind" for those who lie upon this cross know and enjoy the significances underlying the words: omnipresence and omniscience, and are in process of unfolding the higher phases of being which we inadequately cover by the word, omnipotence. d. the energies of the cardinal cross blend with the energies to which we can give no greater name than cosmic energy even though that word is meaningless. they carry the quality of the one about whom naught may be said and are "tinctured with the light of the seven solar systems" of which our solar system is one. e. the scope a

the perceiving self. 2. the stage wherein knowledge is transmuted into wisdom, or consciousness utilises the gradually acquired knowledge to achieve detachment from the form, the organ of perception. 3. the stage wherein wisdom is transmuted into omniscience and both consciousness and form are superseded by the one who exists, who is conscious, but who remains as greater than either of these two phases of divine life. this one wills to incarnate, wills to know, wills to be conscious, but is none of these phases essentially, having realised them, prior to manifestation. this third ray will is the producer of external synthesis in successive stages, carried forward from temporary syntheses until there is complete unification between consciousness and form and later complete atonement realis

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

towards the new culture and the future civilisation. maybe my prophesies don't interest you. but these matters interest me and all people who love their fellowmen. i have very little recollection of anything particular which happened during these first weeks in meerut but my real experience started in quetta. my work in the quetta soldiers home stands out in my mind as one of the most interesting phases of the work. i like quetta. it stands about 5000 feet high and is very hot and dry in the summer and 45 degrees below zero in the winter. yet, in my day, even in the bitterest cold, we had to wear sun helmets. i find that sun helmets are not worn so much these days and two of my daughters, who have been in india for years with their husbands, seldom wore them and laugh at my ideas. but in m

lem. there are faults on both sides. i do not here refer to the faults or rather the evil criminality of the germans or the poles towards their jewish citizens. i refer to all those people who are for the jews and not against them. we gentiles have not yet found out what to do in order to liberate the jews from persecution a persecution that is many, many centuries old. the egyptians in the early phases of biblical history persecuted the jews, and persecution has been their record down the years. i hesitate to state my conclusions but am going to do so in the hope that it may help. it is only possible however very briefly to bear on one or two points, and from the start it must be necessarily inadequate. there must be some basic cause for this constant and ceaseless persecution, some reaso

called out "oh! mother, if you would only keep your back to people and they saw only your lovely hair, they would never guess how old you are" towards the end of 1919 mr. bailey was made national secretary of the theosophical society. dr. shepherd was made publicity director and i became editor of the sectional magazine, the messenger, and chairman of the committee which was running krotona. all phases of the work and all the different policies and principles governing the administration were, therefore, open to us. the general secretary, mr. a. p. warrington, was a close friend, and all the senior workers were friends and there seemed to be great harmony and a truly cooperative spirit. little by little, however, we discovered how superficial this harmony was. little by little we entered

f people as to what is spiritual. being responsible for the transcribing of the pamphlets and, with f.b. for their publishing and distribution, a.a.b. has been placed in a difficult position and has been the target for criticism and attack. she knows however that time adjusts all things and that work done, if rightly motivated, proves itself eventually. i have, therefore, been interested in three phases of the work: the books, the arcane school and the new group of world servers. the impact made upon the world by these three aspects of the work has been definitely effective and useful. the sum total of the useful work accomplished is what counts and not the criticisms and the misunderstanding of those who basically belong to the old order, to the piscean age and who are therefore unable to

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

be trusted) more men suffer from cancer than do women, though it is a dread disease, feared by all. in the secret of right transmutation lies the cure of cancer, and this will eventually be realised. i am using this phrase not only symbolically but also technically and scientifically. this again will later be seen. in the secret of right rhythmic living and in a right proportional accent upon all phases of life will come (and it is rapidly coming) complete immunity from tuberculosis. in the secret of right understanding of times and cycles and of periodic reproductive creation, will come the emergence of the race from the evils of the social diseases. it will be apparent to you, therefore, that the syphilitic diseases will be the last to disappear, just as they were the first to devastate

e definition of the ajna centre is clear and exact, demonstrating an integrated, coordinated personality. this is not therefore the diagram of the centres of the ordinary or undeveloped person. it is impossible for such diagrams to do more than give some point of consummation, but it should be remembered that these points of consummation are not static attainments but are each of them preceded by phases and stages of activity which produce constantly changing results and varying aspects of the centres; these, in their turn, are succeeded by other cycles of movement, of change and of a renewed release of energies. the effects of the deep underlying causes themselves become causes, for in the cycle of manifestation there is nothing static or fixed or finally determined. this is a point of ex

tal healers and new thought workers, plus unity thinkers and christian scientists. 4. trained disciples and those who work with the souls of men. when these four groups can be brought into close relation, and can work together for the release of humanity from disease, we shall then arrive at an understanding of the true wonder of the human being. we shall some day have hospitals in which the four phases of this one medical and remedial work will proceed side by side and in the fullest cooperation. neither group can do a complete task without the others; all are interdependent. it is the inability of these groups to recognise the good in the other groups striving for the physical well-being of humanity which makes it almost impossible for me to do more specific teaching and more direct talk

tion. christ was the ideal server. 2. the signing of the magna charta. this document was signed at runnymede, during the reign of king john on june 15th, 1215, a.d. here the idea of liberation from authority was presented with the emphasis upon the personal liberty and rights of the individual. the growth and development of this basic idea, mental concept and formulated perception falls into four phases or chapters: a. the signing of the magna charta, emphasising personal liberty. b. the founding of the french republic with its emphasis upon human liberty. c. the declaration of independence and the bill of rights, determining national policy. d. the atlantic charter and the four freedoms, bringing the whole question into the international field, and guaranteeing to men and women everywhere

ividuals are every one of them unlike on some points; they require to find out what it is that they, as individuals, need, in what manner their bodily requirements can best be met, and what type of substances can enable them best to serve. each person must find this out for himself. there is no group diet. no enforced elimination of meat is required or strict vegetarian diet compulsory. there are phases of life and sometimes entire incarnations wherein an aspirant subjects himself to a discipline of food, just as there may be other phases or an entire life wherein a strict celibacy is temporarily enforced. but there are other life cycles and incarnations wherein the disciple's interest and his service lie in other directions. there are later incarnations where there is no constant thought

g i will add, however, for your encouragement. as the race, as a whole, becomes governed by the solar lord, the sun god, the soul, then the cycles of the moon will steadily lose their baleful effect and there will be a dying out of the various neurotic complaints and mental diseases today so prevalent. the time is not yet. it is not easy for me to give more information concerning the moon and its phases, as it constitutes one of the major mysteries to be revealed at the third initiation. on distribution of force; blood transfusion. instead of two questions, you have several. let me list them for you so that you will see what i mean, and for clarity in replying. several of these questions are inferred and not definitely posited, but if i am to deal with them they must be put in the form of

purgatory, and life experience that is the school of drastic discipline. let us not fear death, or that which lies beyond it. the wise disciple labours in the field of service but looks forward steadily to the dawn of the "clear, cold light" into which he will some day enter, and so close the chapter for a while upon the fever and the friction and the pain of earth existence. but there are other phases of life experience wherein the sense of futility and frustration meets the server in the world today. from the angle of vision of a disciple, we might divide intelligent human beings into three groups, at the same time eliminating in our thought the dead weight of the unthinking masses who register desire but who as yet experience no sense of futility or frustration. they desire and are sat

ho engage in the usually questionable techniques of the seance room, are emotional types, easily convinced and only too ready to accept as evidence that which the more intelligent seeker would immediately repudiate. let me here make my position clear as regards the great spiritualistic movement which has done so much in the past to prove the fact of survival, and which has also, in certain of its phases, done so much to mislead and deceive mankind. under this general term, i class also the various psychical research groups and exempt all sincere scientific work. none of these groups has as yet proven their case. the mystery and the foolishness of the average seance room, and the work of the mediums, have nevertheless demonstrated the presence of an inexplicable factor; the laboratories of

l, for the knowledge constitutes the a.b.c. of the occult theory) the levels on which the concrete, lower mind functions, the emotional nature reacts to the so-called astral plane, and the dual physical plane. the physical body consists of the dense physical body and the etheric vehicle. we have consequently, when considering the death of a human being, to employ the word death in relation to two phases in which it functions: phase one: the death of the physical-etheric body. this phase falls into two stages: a. that in which the atoms which constitute the physical body are restored to the source from whence they came. this source is the sumtotal of the matter of the planet, constituting the dense physical body of the planetary life. b. that in which the etheric vehicle, composed of an agg

l plane is very real, with a vitality and a life all its own. after the first death (the death of the physical body) it still remains equally real. but its potency slowly dies out: the mental man comes to realise his own true state of consciousness (whether developed or undeveloped, and the second death becomes possible and takes place. this phase covers the process of elimination. when these two phases of the art of dying are over, the discarnate soul stands free from the control of matter; it is purified (temporarily by the phases of restitution and elimination) from all contamination by substance. this is achieved, not through any activity of the soul in form, the human soul, but as a result of the activity of the soul on its own plane abstracting the fraction of itself which we call th

e spiritual soul as it with- 242- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust deliberate intent extracts the human soul from its imprisoning sheaths. later on, as the evolutionary processes proceed and the soul increasingly controls the personality, it will be the soul within the imprisoning sheaths which will bring about consciously and with intention the phases of dying. in the earlier stages, this release will be brought about with the aid of the overshadowing spiritual soul. later on, when the man is living upon the physical plane as the soul, he will himself with full continuity of consciousness carry out the processes if abstraction, and will then (with directed purpose "ascend to the place from whence he came" this is the reflection in the th

ll aspect of deity, as also the will aspect of the monad. only as the shamballic force proceeds with its more direct work in the coming cycle, and men begin to discriminate (as they must and will) between self-will and the spiritual will, between determination, intention, plan, purpose, and fixed polarisation, will clarification come. the law of attraction has (as all else in manifestation) three phases or aspects, each related to the three divine aspects: 1. it relates life and form, spirit and matter the third aspect. 2. it governs the coherent integrative process which produces forms the second aspect. 3. it brings about the imbalance which results in the act of disintegration, thus overcoming form as far as the human being is concerned and brings this about in three phases to which we

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

self to the subjective spiritual self, so that, from a condition of potentiality, the self may emerge into active government. in this formulation of the function of the apparatus with which all educators have to deal (the mind and the brain, i have indicated the answer to the second question asked, which was "are there definite types of activities, changing with the growing years and based on the phases of the growth process in the individual, that make for his best all-around development" i differ somewhat concerning the periods indicated by such occult teachers as steiner, for though the seven year cycles have their place, the division is apt to be over-applied. i would also suggest ten year cycles of development, divided into two parts: seven of learning and three of application. in the

c web to be found between the centres up the individual spinal column is its microcosmic correspondence, like a series of doors of entrance into the larger world of meaning. this, in reality, concerns the true science of the centres to which i have frequently referred. they are modes of conscious entry (when developed and functioning) into a world of subjective realities and into hitherto unknown phases of the divine consciousness. esotericism is not, however, concerned with the centres as such, and esotericism is not an effort scientifically to awaken the centres, as many students think. esotericism really is training in the ability to function freely in the world of meaning; it is not occupied with any aspect of the mechanical form; it is occupied entirely with the soul aspect the aspect

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

akes that will possible. strength is to power what desire is to aspiration, or what the personality- 22- discipleship in the new age- volume ii copyright 1998 lucis trust is to the soul. it is the revelation of quality. i have started this communication with this note of will because the use of that will (under instruction) is the objective of your next year's work; as we proceed with the various phases of our study which i have earlier outlined, my use of this theme will emerge clearly in your consciousness. it has seemed to me necessary to open this instruction with a brief resume of the past teaching. the pressure of life these days is very great; everybody is tired; you will therefore approach this fresh addition to the teaching with renewed zest if the past teaching is clearly apprehe

ur each time another initiation is taken. the difference between such disciples as you and the more advanced initiates is that your basic orientation is different to that of the masters. they are oriented to shamballa; they are relatively unaffected by affairs and happenings in the three worlds, even though that is the sphere wherein their work lies; there is nothing within them to react to these phases of planetary livingness. disciples and all initiates below the third initiation are oriented to the hierarchy. not the council chamber at shamballa or the way to the higher evolution engrosses their attention, but the life of the ashram with which they are affiliated and the way of initiation. this is a useful point to bear in mind. there is much in them which can and will react to qualitie

a.a.b. and shall dictate to none of you. you have masses of undigested material with which to work, and enough teaching to express and make available to the public for twenty-five years to come. you have enough information from me to enable you to make your individual contact with me if you follow the rules and live the outer life of a disciple. it is the books which bring people into the various phases of the work; you can aid in keeping them in constant circulation, and you can also hold together subjectively so that the relation of the group to the ashram is still preserved and externalisation later can still be possible. those are the two major undertakings with which i present you; and these with your intensified individual approach and the work of the triangles and goodwill, will pro

meeting its needs as they arise. the triangle work and the goodwill work are in the hands of young people who must be strengthened, trusted and encouraged. the invocation work, tied in with the goodwill work, the triangles and the school, is moving steadily forward and is the responsibility of all three. if rightly handled, its distribution will be automatic, mechanical and momentous. the various phases of the work will proceed as desired if all talk of executive heads, of assumed responsibility, and of the need for the new seed group is ended. the thought of reorganisation must be dropped; it would immediately disrupt the present smoothly working organism. a transition carried forward without any change or difficulty will greatly reassure all groups. young people should be found and train

ith me have had some relationship with me over past lives and because of certain activities have warranted the opportunity to work in a still closer relationship. this they prove by working off karma. such were h.s.d. and s.s.p, neither of whom has completely failed. c. the fact of the need existent in the world today for workers. the masters are perforce driven to use people to carry out certain phases of the exoteric work of service for which they- 64- discipleship in the new age- volume ii copyright 1998 lucis trust may be fitted but for which they, from other angles, are not ready. such a one was w.d.b. all these factors necessarily governed my choice, for i too (even though i may be a master) am controlled by esoteric law and must proffer opportunity. among those chosen there has been

tive consideration you do, not from the angle of the consciousness of your imperfections, qualifications or capacities, your failures or your successes, but entirely from the angle of cooperation with the plan, with the divine will and purpose. it is with these highest aspects that the disciple is asked to cooperate. it is not possible for the individual disciple in any ashram to cooperate in all phases of the master's work, and it is not possible for you, for instance, to cooperate in every phase of the work in my ashram which i have outlined in my pamphlets (and which has been summarised in the one entitled my work. but it is possible for you to choose some phase of that plan and give it your paramount attention. these activities can if adequately and strongly carried forward aid in the

disciple (as an outpost of the ashram as a functioning soul) must be oriented to humanity in a more definite manner; the purpose of such orientation is that the "life of the triangles may penetrate the area of the square and produce the inevitable consequence, the germinating of ideas and the flowering of the new civilisation and culture" so has one of the masters expressed the purpose of certain phases of the ashramic work, particularly that connected with meditation. another master has explained the purpose of the hierarchical intent as the "merging of the higher with the lower triangle and their fusion in the square" the masters view the work of their disciples from this symbolic angle. the disciple who reaps the benefit of this last suggested meditation becomes through an enlargement o

in fact, the entire process of evolutionary unfoldment. it is a technique of spiritual apprehension, of focussing attention on some level of consciousness or other, and also of originating modes of contact. the entire science of invocation and evocation is contained in the word "meditation; this science ranges from the subjective, unconscious appeal of the inchoate, voiceless masses, through many phases, until it attains that high mode of scientific invocation which governs the- 139- discipleship in the new age- volume ii copyright 1998 lucis trust contact made in the council chamber of shamballa with extra-planetary sources of spiritual inflow. it is through meditation in some form or another that contact is made; this again is progressive in nature. the formulated idea of the unspiritual

hy in this present cycle of world endeavour is working through the new group of world servers, so shamballa is carrying out its intentions (as far as humanity is concerned) through this group of nirmanakayas. this all connotes a great centralisation of the work in connection with the reappearance of the christ. you can see, therefore, that a gigantic group meditation is going on in many differing phases upon our planet. all the meditating units and the reflective groups are related to each other through unity of spiritual motive; they are seeking closer cooperation and endeavouring to bring their meditation work consciously or unconsciously in to a state of positive universal quiet, so that the formulation of spiritual desire can be carried successfully forward, and the reception of spirit

h is extra-planetary; it would be, for you, sheer waste of time. i will deal with the theme of meditation as the agent of the creative process now, and with the part meditation must play in the preparation for the coming of the christ and the inauguration of the new civilisation which is so definitely on its way. there are, as you may surmise (if you have read my instructions intelligently, seven phases of the creative meditative process; all of them are productive of the required results. all that at present exists in the three worlds and in the higher spheres is the result of some form of meditative activity. these seven sources are: 1. the planetary logos himself, who formed and informed the world by his thought, and who holds all together within his mind for the many, many aeons of man

; in their hands the form of the new civilisation is being constructed. i would remind you that when i use the word "scientist" i refer to all who are working in the social sciences and the economic sciences as well as the large group of chemists, biologists, physicists, etc, who are usually covered by that term. the organising, defining power of the mental plane is being brought to bear upon all phases of human life by the scientists of all the many schools of thought; out of this meditative and creative thought which they all so admirably demonstrate will come the structure of the new civilisation. the sixth ray disciple is active also in organising the mystical aspiration of the masses of men everywhere which is in itself a most potent energy; these aspirational men (no matter what may

purpose of sanat kumara is revealed from cycle to cycle by his agents in shamballa, and is by them impressed upon the minds of the senior members of the hierarchy. they, in their turn, make this impression the subject of their ashramic meditation, adapting its various concepts and the outlined purpose to a most carefully formulated plan, presenting as far as humanity is concerned seven aspects or phases of evolutionary development and endeavour, according to the work desired of any ray ashram implicated at any particular time. each ashram thus undertakes meditation upon the general plan and thus (if you could but realise it) each initiate- 164- discipleship in the new age- volume ii copyright 1998 lucis trust and disciple finds his place and sphere of activity and service from the very hig

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ing and humanity has now the opportunity to settle it once and for all, and for ever after be free in a sense not hitherto known. this conflict falls into three stages: 1. the stage of physical warfare in which we are now engaged and from which there is no escape. this requires the will-to-victory. 2. the stage of reorganising world affairs when the war is over. this should properly fall into two phases: a. the establishing of right human relations during a prolonged armistice, if possible. this phase will prove in many ways as difficult as the war itself, but will work out on mental and emotional levels of warfare, instead of physical. b. the task of rehabilitation. this will be both physical and spiritual in scope and will embrace- 224- the externalisation of the hierarchy copyright 1998

idual. the whole scheme of rebuilding is as yet in the formative thought stage. the process to be followed today is one of self-education and the awakening of all whom we can reach. it will demand the intelligent study and consideration of methods with which to meet this need, and the discovery of those who, irrespective of nationality or religion, can be depended upon to cooperate in the various phases of the work of reconstruction. in this work of preparation, all can share. to this task we are all called, and to it there are many voices calling today; there are thousands who have dreamed the same dream, seen the same vision, believed in the divine possibilities which are latent in all human hearts and who know, past all controversy, that selfishness and universal greed have brought the

r for a minute what the hierarchy stands ready to do and what its members will plan and formulate during the easter festival this month, during the wesak festival in april, and during the festival of the christ at the end of may. it might be said that the hierarchy, in conjunction with the great council of the will of god at shamballa, will divide their work into three parts, each governing three phases of the coming restoration of humanity to civilised and cultured living on a new and higher turn of the spiral. they will deal with the problem of spiritual freedom, as it embodies itself in the four freedoms, and with the problem of right human relations, as it will express itself through international relations, national parties and general human affairs. it is not for me to tell you what

rarchy copyright 1998 lucis trust of their preparatory work to make available certain spiritual forces and powers which though complementary or supplementary to the self-initiated effort of mankind will make that effort successful. what humanity has now to do, and is already doing to a certain degree, is to arrive at a right orientation as regards human affairs. let us therefore look at the three phases of this preparatory work now going on, and endeavour to gauge what will be the results if these energies and potencies are released through the invocative demand of men. the forces of restoration there is first of all the phase, now in progress, which will culminate at the time of the easter full moon. this is dedicated to planning for an inflow of the forces of restoration. do not misunder

. we are apt to look upon the members of the hierarchy as different radically from humanity, forgetting that the hierarchy is a community of successful men, who earlier submitted themselves to the purificatory fires of daily living, working out their own salvation as men and women of affairs, as business men, as husbands and wives, farmers and rulers and that they know life, therefore, in all its phases and gradation. they have surmounted the experiences of life; their great master is the christ; they have passed through the initiations of the new birth, the baptism, the transfiguration, the final crucifixion and the resurrection. but they still are men and differ from the christ only in the fact that he, the first of our humanity to attain divinity, the eldest in a great family of brother

ciple of love; he thus revealed to us, for the first time, the nature of the heart of god. these perfected men, therefore, exist; they are more than men because the divine spirit in them registers all stages of consciousness and awareness subhuman, human and superhuman. this inclusive development enables them to work with men, to contact humanity at need, and to know how to lead us forward to the phases of resurrection. there is no need for me to enlarge at this point upon the world that they are attempting to aid and to salvage. the state of humanity today is known to all truly thinking people. devastation, crucifixion, slaughter and death are widespread; sorrow, pain, disillusionment and pessimism are conditioning the thinking and the reactions of millions, whilst the plight of the unthi

osal ensures the ultimate triumph of their spiritual idealism. the major need is to bring these people into a much closer relationship, to take those steps which will enable them to realise that they are an integral part of a group of directed and intelligent world servers, and yet to leave them free to work in their own way, each in his own place and chosen field of service, and to see all these phases of the work as supplementary to all others and- 319- the externalisation of the hierarchy copyright 1998 lucis trust as the working out of a divine plan, originating in the hierarchy of spiritual lives. their work will be consciously carried out under the direct guidance of christ and his disciples. long patience will be needed. mistakes will be made. there will be periods of indecision, of

later those newer techniques and modes of financial interplay which will supersede the present disastrous methods; they will inaugurate a system of barter and exchange, of which modern money is the travestied symbol. this newer method of financial relationships will be comprehensively human and it will supersede big business and private enterprise. it will at the same time, however, retain those phases of modern enterprise which will draw out the initiative and the resourcefulness of the individual. other initiates have specialised in the various languages, and two of them are authorities in basic english; this is the form of the english language which will eventually take the place of other languages in all forms of international and business intercourse without in any way obliterating t

ctive. the present occult groups which came into existence prior to 1919 will eventually all disappear; the members who are true and sound, broad-minded and sane, and rightly oriented and dedicated, will find their way into esoteric bodies which are free from dogmatism and doctrines and which are recipients of hierarchical life. the preparatory work of externalisation, therefore, falls into three phases or stages, as far as relation to mankind is concerned: first. the present stage in which a few isolated disciples and initiates, scattered all over the- 374- the externalisation of the hierarchy copyright 1998 lucis trust world, are doing the important task of destruction, plus the enunciation of principles. they are preparing the way for the first organised body of disciples and initiates

rst group struggles with the immediate problem in the outer world, and the second group still within the confines of the hierarchy itself makes due interior preparation and applies to its chosen membership the needed training and the desired reorientation, the christ and the masters are occupied with the task of preparing for the restoration of the mysteries. this restoration will fall into three phases and will cover and include in its symbolism all phases of human unfoldment. the story of mankind will be pictorialised. these three phases correspond broadly and in a general sense to the three degrees of the blue lodge in masonry. the analogy is not entirely accurate, owing to the unavoidable degeneracy of masonry, but with the restoration of the mysteries, masonry also will come into its

will cover and include in its symbolism all phases of human unfoldment. the story of mankind will be pictorialised. these three phases correspond broadly and in a general sense to the three degrees of the blue lodge in masonry. the analogy is not entirely accurate, owing to the unavoidable degeneracy of masonry, but with the restoration of the mysteries, masonry also will come into its own. these phases are: 1. the stage of a general recognition of light in all departments of human living. this is inferred in the first stanza of the new invocation. if the ritual of the e.a. is studied in the light of this information the significance will emerge. the poor and destitute candidate emerges into the light. 2. the stage of complete economic reorientation; in this, humanity is relieved of all ec

ll be objectively- 376- the externalisation of the hierarchy copyright 1998 lucis trust staged and the general public will recognise it as the major rite and ritual of the new religious institution of the period. this is the stage where the forces of resurrection are active, when the lord is with his people and christ has returned to earth. religion is then recognised as an attitude governing all phases of human experience. approach, via certain ashrams students must not proceed on the assumption that in the process of externalisation there is a general moving forward of the entire hierarchy onto the physical plane. such is not the case. the whole effort is as yet (and will be for some time) experimental, and only a few of the ashrams and a certain number of the trained disciples and initi

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

in the blazing light of the divine purpose a purpose which cannot be frustrated even if at times delayed, as it has been during the past fifty-five years (written in february, 1943) much of what i have said above will seem meaningless to you because the finished contact between soul and personality has not been brought about and the will aspect in manifestation is not yet understood in its three phases: personality, egoic and monadic. but, as i have earlier told you, i write for those disciples and initiates who are now coming into incarnation and who will be in the full flower of their consciousness and service at the latter end of this century. but the effort you make to understand will have its effect, even if the brain registers it not. in the last analysis, these rules or formulas of

for each ray, but all bring about the recognition of divine merging, in which all separating veils are "rent from the top to the bottom (as the new testament expresses it- 26- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust b. the omniscience of the divine whole is also brought home to the initiate through the medium of the clear cold light, and the phases of "isolated experience" as it is sometimes occultly called, is forever ended. i would have you realise what this can mean in so far as possible to your present consciousness. up till the present, the initiate-disciple has been functioning as a duality and as a fusion of soul-energy and personality-force. now these forms of life stand exposed to him for what they essentially are, and he kno

-human forms of expression and experience and of the activity of superhuman beings. these superhuman beings are the product of past evolutionary systems and- 51- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust are in themselves the sum total of the great divine sacrifice as it focusses itself in our planetary life. having passed through all previous phases of existence and perfected the consciousness aspect in themselves through human experiences, they have transcended all that men can know and all states of consciousness with which he is or may be in the future familiar, and are now expressing a phase of divinity of which he can know naught. they live. they are energy itself, and in their totality they form the "bright centre lying far ahead

uld produce the perfect man, christ, the "eldest in a great family of brothers" a son of god, the word made flesh. the future progress of humanity is also aided and hastened because of the attainment and activity of the christ, and because he remains with us as god the preserver. his task today is threefold, and the rule states in very simple language these three aspects of his divine activity or phases of his work. these are: 1. he "tends the evocation of the fire" his major task as head of the hierarchy is to evoke the electric fire of shamballa, the energy of the divine will, and this in such a form that the hierarchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abund

iations. veil iv. that "unknown impenetrable void, the utter darkness of negation" which those who are in the council chamber of the lord of the world and who are focussed in shamballa face when the time comes for them to "negate" our planetary life-expression and experience altogether. they must then leave behind all the seven planes of spiritual and human experience and pass onward and out into phases of life and being for which we have no words, and of which we have no conception. they leave through the fourth veil on the cosmic physical etheric levels (on the highest plane of our seven planes) and pass on to the cosmic astral plane. there they negate its existence as they have earlier negated the existence of the astral plane, so familiar an illusion to all of us. the initiate passes o

o be found one significant purpose; all of them are and will prove themselves to be aspects of the great revelation. it is through the processes of revelation that divinity is slowly dawning upon the human consciousness. it is a sevenfold revelation; each of the seven kingdoms in nature reveals one aspect of it, and each of these seven reaches revelation in seven or fourteen lesser revelations or phases. ponder on this and learn to distinguish between vision (which is as much of the divine current revelation as a disciple can grasp in time and space) and revelation which is the synthesis of the divine expressive purpose. this is related to the will-to-good which is, in its turn, a complete expression of the love nature of deity. c. the (as yet) unrecognised purpose which evoked the creativ

previous solar system, in which the other aspects of the creative intelligence functioned. in this solar system, it has been developed and brought from latency to potency in connection with the substance of the human bodies through which the human soul is gaining experience. it holds the secret of beauty in manifestation, and its first expression can be seen in the creative perfection of certain phases of art for which man, and man alone, is responsible. no other kingdom in nature creates forms, produces colour and sounds in harmonious relation, except the human; all of this type of creative art is the result of aeons of conflict, pain and suffering. the jews, as a product of the humanity of the previous solar system, and as constituting the incarnating residue from that solar system, hav

rlying the purpose of sanat kumara is related in a peculiar sense to the cyclic manifestation of all that is found in the three worlds of human evolution. it concerns that which is working slowly into manifestation through the medium of the lower concrete mind as it controls desire and brings substance and matter into conformity with the divine thought along this line. the sumtotal of the highest phases of human thinking along all lines, materially affects what appears on the physical plane in all the kingdoms of nature, what precipitates civilisations and cultures, and which expresses the best response at the moment of human sensitivity to cosmic impression. this is all that can be said as we attempt to sum up the fixed desire and the pattern or purpose of divine activity down the ages. w

hierarchical life and begin to take the higher initiations that the true nature of the divine will will be grasped and the purpose of sanat kumara be revealed by an appreciation of the plan, followed by a consequent cooperation with that plan. all this will be done through the transmutation of desire into aspiration, and then into fixed determination. when, however, the initiate has related these phases of consciousness in his own inner experience, and has permitted those inner realisations to affect his outer experience and daily living, then the underlying purpose will shine forth and he will no longer be working in the dark. you see, my brother, that all that i can do in these abstruse matters is to indicate what you can do, as an individual, to fit yourself to grasp divine purpose, and

means (where a disciple is concerned) the transmutation or changing or stepping up of personality force into egoic energy. 4. he must know the "hidden name egoic" or the first letter of the imparted word. two things should be noted here. the "word" here does not refer to the sacred word but to the name of the planetary logos, the hidden name of sanat kumara who is the soul of the world in all its phases, the manifesting ego of the logos on the cosmic mental plane. only the first letter of that "ineffable name" is permitted expression to initiates until the fourth initiation. you will see, therefore, how vast a field this instruction on rule xiii covers. the higher correspondences of these four requirements are expressed in the following terms: 1. let the group understand the law of synthes

grees. that involves the keynote of this solar system, particularly within this planet, the earth; it will be succeeded in the next solar system by- 162- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust a type of life activity which is as yet only known in shamballa. here i should like to pause a moment and interpolate some remarks. there are certain phases of teaching and knowledge which i have given to the world which are relatively new new to the modern esotericist and occult student though not new to disciples and initiates. it might be useful here if i mentioned one or two of these new aspects of the fundamental truth which have been given by me to the public. if these new phases of the teaching have been later given to the public by othe

. 5. information about the new group of world servers and their work. this information includes a. the recognition of this group as intermediate between the hierarchy and humanity. b. the nature of their work as it influences the human soul and as it seeks through the instrumentality of the men and women of goodwill to determine the period in which we live. c. the triangle work which embodies two phases of their work, i.e, the forming of the network of light as the channel of communication between the hierarchy and humanity, and the forming simultaneously of the network of goodwill, which is the objective expression of the subjective influence of light. ponder on this statement. 6. the attempt to form an exoteric branch of the inner ashrams. this is evidenced in the work i have done with a

ALICE BAILEY THE LABOURS OF HERCULES

ind or doe, for which hercules sought, was sacred to artemis, the moon, but was also claimed by diana, the huntress of the heavens, and by apollo. the sun god. one of the things that is often forgotten by students of psychology and those who probe the unfolding consciousness [93] of man, is the fact that there are no sharp distinctions between the various aspects of man's nature, but that all are phases of one reality. the words instinct, intellect and intuition, are but varying aspects of consciousness and of response to environment and to the world in- 55- the labours of hercules which the human being finds himself. man is an animal, and in company with the animal, he possesses the quality of instinct and of instinctual response to his environment. instinct is the consciousness of the fo

he blindness of infant humanity to the pure vision of those who see god. a point is reached in the story where intelligent cooperation with soul purpose takes the place of blind endeavor and struggle, and hercules, who is a son of god as well as a son of man, can proceed upon the way with his face turned towards the light, irradiated by the joy of those who know. this old tale leaves untouched no phases in the life of the aspirant and yet links him ceaselessly with cosmic enterprise. its theme will be found to be so inclusive that all of us, immersed in the problems of life, can make application to ourselves of the tests and trials, the failures and achievements of this heroic figure, who strove, centuries ago, towards the same goal as we are striving. through the reading of this story, fr

ARADIA GOSPEL OF THE WITCHES

d bought of him a castle, well-furnished within andbroad rich lands without. page 56 which hunting hound, as well is known,was changed by jupiter to stone.it is remarkable that in this story the moon is compared to an onion. the onion, says friedrich(symbolik der natur, p. 348, was, on account of its many skins, among the egyptians the emblemand hieroglyph of the many-formed moon, whose different phases are so clearly seen in the rootwhen it is cut through, also because its growth or decrease corresponds with that of the planet.therefore it was dedicated to isis, the moon-goddess. and for this reason the onion was so holy asto be regarded as having in itself something of deity; for which reason juvenal remarks that theegyptians were happy people to have gods growing in their gardens. page

BLAVATSKY H P ANTHROPOGENESIS

analogy; while the last began gradually, pari passu with the evolution of the human body, to be formed otherwise. the process of reproduction had seven stages also[[footnote(s* see book i. part i. stanza vii commentary 10[[vol. 2, page] 118 the secret doctrine. in each race, each covering aeons of time. what physiologist or biologist could tell whether the present mode of generation, with all its phases of gestation, is older than half a million, or at most one million of years, since their cycle of observation began hardly half a century ago. primeval human hermaphrodites are a fact in nature well known to the ancients, and form one of darwin's greatest perplexities. yet there is certainly no impossibility, but, on the contrary, a great probability that hermaphroditism existed in the evol

s assigned by them to the early mankind. neither the heterogeneity of ambient regions, full of deleterious gases, nor the perils of a crust hardly consolidated, could prevent the first and second races from making their appearance even during the carboniferous, or the silurian age itself. thus the monads destined to animate future races were ready for the new transformation. they had passed their phases of immetalization, of plant and animal life, from the lowest to the highest, and were waiting for their human, more intelligent form. yet, what could the plastic modellers do but follow the laws of evolutionary nature? could they, as claimed by the biblical dead-letter, form "lord-god"-like, or as pygmalion in the greek allegory, adam-galatea out of volcanic dust, and breathe a living soul

e which repudiates "special creation" and the "evolutionist" anthropogenesis equally. again, to take up the question of "spontaneous generation; life- as science shows- has not always reigned on this terrestrial plane[[footnote(s* it must be noted that, though the astral and physical planes of matter ran parallel with one another even in the earliest geological ages, yet they were not in the same phases of manifestation in which they are now. the earth did not reach its present grade of density till 18,000,000 years ago. since then both the physical and astral planes have become grosser[[vol. 2, page] 158 the secret doctrine. there was a time when even the haeckelian moneron- that simple globule of protoplasm- had not yet appeared at the bottom of the seas. whence came the impulse which ca

ed by the fourth (the first and highest, which is called the "central sun" in the kabalistic doctrine just quoted. this is the great difference between the semitic and the aryan cosmogony; one materializing, humanizes the mysteries of nature; the other spiritualizes matter, and its physiology is always made subservient to metaphysics. thus, though the seventh principle reaches man through all the phases of being, pure as an indiscrete element and an impersonal unity, it passes through (the kabala teaches from) the central spiritual sun and group the second (the polar sun, which two radiate on man his atma. group three (the equatorial sun) cement the buddhi to atman and the higher attributes of manas, while group four (the spirit of our visible sun) endows him with his manas and its vehicle

is, that, unless one is a great seer, or naturally intuitional, he will be unable to realise that which can never be expressed in any existing terms* hippocrates said that number seven "by its occult virtues tended to the accomplishment of all things, to be the dispenser of life and fountain of all its changes" the life of man he divided into seven ages (shakespeare, for "as the moon changes her phases every seven days, this number influences all sublunary beings" and even the earth, as we know. with the child, it is the teeth that appear in the seventh month and he sheds them at seven years; at twice seven puberty begins, at three times seven all our mental and vital powers are developed, at four times seven he is in his full strength, at five times seven his passions are most developed

t mankind will become freed from its false gods, and find itself finally- self-redeemed. in its final revelation, the old myth of prometheus- his proto- and anti-types being found in every ancient theogony- stands in each of them at the very origin of physical evil, because at the threshold of human physical life. kronos is "time" whose first law is that the order of the successive and harmonious phases in the process of evolution during cyclic development should be strictly preserved- under the severe penalty of abnormal growth with all its ensuing results. it was not in the programme of natural development that man- higher animal though he may be- should become at once- intellectually, spiritually, and psychically- the demi-god he is on earth, while his physical frame remains weaker and

oak covers (the zohar, iii, 152; franck, 119 "the mysteries of the faith (are) not to be divulged to all. it is requisite to hide in a mystery the wisdom spoken (clem. alex "strom" 12[[vol. 2, page 448] contents- page. esoteric tenets corroborated in every scripture. 449- xvi. adam-adami. 452- xvii. the "holy of holies- its degradation. 459- xviii. on the myth of the "fallen angel" in its various phases. 475 the evil spirit: who and what. 475 the gods of light proceed from the gods of darkness. 483 the many meanings of the "war in heaven. 492- xix. is pleroma satan's lair. 506- xx. prometheus, the titan. 519 his origin in ancient india. 519- xxi. enoichion. 529- xxii. the symbolism of the mystery-names iao and jehovah, with their relation to the cross and circle. 536 cross and circle. 545

wer from a bud, or an animal from the egg" yet the bud must be traced through its parent-plant to the seed, and the egg to the animal or bird that laid it; or at any rate to the speck of protoplasm from which it expanded and grew. and both the seed and the speck must have the latent potentialities in them for the reproduction and gradual development, the unfolding of the thousand and one forms or phases of evolution, through which they must pass before the flower or the animal are fully developed? hence, the future plan, if not a design, must be there. moreover, that seed has to be traced, and its nature ascertained. have the darwinists been successful in this? or will the moneron be cast in our teeth? but this atom of the watery abysses is not homogeneous matter; and there must be somethi

d" the fact is, that only the partial truth of many of the secondary "laws" of darwinism is beyond question- m. de quatrefages evidently accepting "natural selection" the "struggle for existence" and transformation within species, as proven not once and for ever, but pro. tem. but it may not be amiss, perhaps, to condense the linguistic case against the "ape ancestor" theory- languages have their phases of growth, etc, like all else in nature. it is almost certain that the great linguistic families pass through three stages (1) all words are roots and merely placed in juxtaposition (radical languages (2) one root defines the other, and becomes merely a determinative element (agglutinative (3) the determinative element (the determinating meaning of which has long lapsed) unites into a whole

er furnish. even thinkers of the school of von hartmann have become tainted with the general epidemic. they accept the darwinian anthropology (more or less, though they also postulate the individual ego as a manifestation of the unconscious (the western presentation of the logos or primeval divine thought. they say the evolution of the physical man is from the animal, but that mind in its various phases is altogether a thing apart from material facts, though organism (as an upadhi) is necessary for its manifestation- plastidular souls, and conscious nerve-cells. but one can never see the end of such wonders with haeckel and his school, whom the occultists and theosophists have every right to consider as materialistic tramps trespassing on private metaphysical grounds. not satisfied with th

BLAVATSKY H P COSMOGENESIS

vertheless can have no existence except in the experience of the individual ego, and perish when its evolutionary march dispels the maya of phenomenal existence. what is time, for instance, but the panoramic succession of our states of consciousness? in the words of a master "i feel irritated at having to use these three clumsy words- past, present, and future- miserable concepts of the objective phases of the subjective whole, they are about as ill-adapted for the purpose as an axe for fine carving" one has to acquire paramartha lest one should become too easy a prey to samvriti- is a philosophical axiom- stanza i- continued. 7. the causes of existence had been done away with (a; the visible that was, and the invisible that is, rested in eternal non-being, the one being (b (a "the causes

the satellite of the earth in one respect, viz, that physically the moon revolves round the earth. but in every other respect it is the earth which is the satellite of the moon, and not vice versa. startling as the statement may seem it is not without confirmation from scientific knowledge. it is evidenced by the tides, by the cyclic changes in many forms of disease which coincide with the lunar phases; it can be traced in the growth of plants, and is very marked in the phenomena of human gestation and conception. the importance of the moon and its influence on the earth were recognized in every ancient religion, notably the jewish, and have been remarked by many observers of psychical and physical phenomena. but, so far as science knows, the earth's action on the moon is confined to the

volution, which in our system are inextricably interwoven and interblended at every point. these are the monadic (or spiritual, the intellectual, and the physical evolutions. these three are the finite aspects or the reflections on the field of cosmic illusion of atma, the seventh, the one reality. 1. the monadic is, as the name implies, concerned with the growth and development into still higher phases of activity of the monad in conjunction with- 2. the intellectual, represented by the manasa-dhyanis (the solar devas, or the agnishwatta pitris) the "givers of intelligence and consciousness* to man and- 3. the physical, represented by the chhayas of the lunar pitris, round which nature has concreted the present physical body. this body serves as the vehicle for the "growth (to use a misle

the constitution, growth and development of the human body, were not the direct causative agents of his appearance on earth[[footnote(s[[footnote continued from previous page] conjunctions that regulate conceptions, and every astrologer in india knows it. during the previous and the present races, at least at the beginning of this one, those who indulged in marital relations during certain lunar phases that made those relations sterile were regarded as sorcerers and sinners. but even now those sins of old, based on the occult knowledge and the abuse of it, would appear preferable to the crimes of to-day, which are perpetrated because of the complete ignorance of, and disbelief in all such occult influences[[vol. 1, page] 230 the secret doctrine. these agents being, in truth, the living an

ok of the dead "chaos ceases, through the effulgence of the ray of primordial light dissipating total darkness by the help of the great magic power of the word of the (central) sun" chaos becomes male-female, and water, incubated through light, and the "three-fold being issues as its first-born "osiris-ptah (or ra) creates his own limbs (like brahma) by creating the gods destined to personify his phases" during the cycle (xvii, 4. the egyptian ra, issuing from the deep, is the divine universal soul in its manifested aspect, and so is narayana, the purusha "concealed in akasa and present in ether" this is the metaphysical explanation, and refers to the very beginning of evolution, or, as we should rather say, of theogony. the meaning of the stanza when explained from another standpoint in i

h went into deep mourning after the death of every sacred cat, because isis, as the moon, was particularly worshipped in this city of mysteries. the astronomical symbolism connected with it has already been given in section i. of "symbolism" and no one has better described it than mr. g. massey, in his lectures and in "the natural genesis" the eye of the cat, it is said, seems to follow the lunar phases in its growth and decline, and its orbs shine like two stars in the darkness of night. hence the mythological allegory which shows diana hiding under the shape of a cat in the moon, when, in company with other deities, she was seeking to[[footnote(s* the goddess[[trimorphos] in the statuary of alcamenes[[vol. 1, page] 388 the secret doctrine. escape the pursuit of typhon (vide the metamorph

anyone who has ever had a glimpse into the secret of ancient symbology. thus, he says "one of the first occupations among men, connected with those of actual necessity, would be the perception of time periods* marked on the vaulted arch of the heavens sprung and rising over the level floor of the horizon, or the plain of still water. these would come to be marked as those of day and night, of the phases of the moon, of its stellar or synodic revolutions, and of the period of the solar year with recurrence of the seasons, and with the application to such periods of the natural measure of day or night, or of the day divided into the light and the dark. it would also be discovered that there was a longest and shortest solar day, and two solar days of equal day and night, within the period of

8) this artemis-lochia, the goddess that presided at conception and child-birth (iliad, pausanias, etc, etc, is, in her functions and as the triple hecate, the orphic deity, the predecessor of the god of the rabbins and pre-christian kabalists, and his lunar type. the goddess[[trimorphos] was the personified symbol of the various and successive aspects represented by the moon in each of her three phases; and this interpretation was already that of the stoics (cornut. de nat, d. 34, 1, while the orpheans explained the epithet[[trimorphos) by the three kingdoms of nature over which she reigned. jealous, blood-thirsty, revengeful and exacting, hecate-luna is a worthy counterpart of the "jealous god" of the hebrew prophets[[vol. 1, page] 396 the secret doctrine. the whole riddle of the solar a

and romans, soma, sin, artemis soteira (the hermaphrodite apollo, whose attribute is the lyre, and the bearded diana of the bow and arrow, deus lunus, and especially osiris-lunus and thot-lunus* were the occult potencies of the moon. but whether male or female, whether thot or minerva, soma or astoreth, the moon is the occult mystery of mysteries, and more a symbol of evil than of good. her seven phases (original, esoteric division) are divided into three astronomical phenomena and four[[footnote(s* the roman catholics are indebted for the idea of consecrating the month of may to the virgin, to the pagan plutarch, who shows that "may is sacred to maia[[maia) or vesta (aulus-gellius, word maia- our mother-earth, our nurse and nourisher personified* thot-lunus is "budha-soma" of india, or "m

henomena and four[[footnote(s* the roman catholics are indebted for the idea of consecrating the month of may to the virgin, to the pagan plutarch, who shows that "may is sacred to maia[[maia) or vesta (aulus-gellius, word maia- our mother-earth, our nurse and nourisher personified* thot-lunus is "budha-soma" of india, or "mercury and the moon[[vol. 1, page] 397 the moon, bisexual. purely psychic phases. that the moon was not always reverenced is shown in the mysteries, in which the death of the moon-god (the three phases of gradual waning and final disappearance) was allegorized by the moon standing for the genius of evil that triumphs for the time over the light and life-giving god (the sun, and all the skill and learning of the ancient hierophants in magic was required to turn this triu

egradation of the symbol "the great mystery in the mysteries" and was, very likely "adopted as a type of feminine pubescence, on account of its sloughing and self-renewal" it was so, however, only with regard to mysteries concerning terrestrial animal life, for as symbol of "reclothing and rebirth in the (universal) mysteries" its "final phase- or shall we rather say its incipient and culminating phases- they were not of this plane. they were generated in the pure realm of ideal light, and having accomplished the round of the whole cycle of adaptations and symbolism, the "mysteries" returned from whence they had come- into the essence of immaterial causality. they belonged to the highest gnosis. and surely this could have never obtained its name and fame solely on account of its penetratio

losophers believed more or less in animated atoms, not in invisible specks of so-called "brute" matter. rotatory motion was generated in their views, by larger (read, more divine and pure) atoms forcing downwards other atoms; the lighter ones being thrust simultaneously upward. the esoteric meaning of this is the ever cyclic curve downward and upward of differentiated elements through intercyclic phases of existence, until each reaches again its starting point or birthplace. the idea was metaphysical as well as physical; the hidden interpretation embracing "gods" or souls, in the shape of atoms, as the causes of all the effects produced on earth by the secretions from the divine bodies* no ancient philosopher, not even the jewish kabalists, ever dissociated spirit from matter or vice versa

BLUE EQUINOX

kind, life itself being but the fruit of the flower of love. it is then of life that i must needs now write to you, seein that by every act of will in love you are creating it, a quintessence more mysterious and joyous than you deem, for this which men call life is but a shadow of that true life, your birthright, and the gift of the law of thelema. iii of life systole and diastole: these are the phases of all component things. of such also is the life of man. its curve arises from the latency of the fertilized ovum, say you, to a zenith whence it declines to the nullity of death? rightly considered, this is not wholly truth. the life of man is but one segment of a serpentine curve which reaches out to infinity, and its zeros but mark the changes from the plus to minus, and minus to plus

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

"an' it harm none, do what thou wilt" do what you will. but don't do anything that will harm another. it's as simple as that. in april, 1974, the council of american witches adopted a set of principles of wiccan belief. i, personally, subscribe to those principles and list them here. read them carefully. 1. we practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the seasonal quarters and cross quarters. 2. we recognize that our intelligence gives us a unique responsibility toward our environment. we seek to live in harmony with nature, in ecological balance offering fulfillment to life and consciousness within an evolutionary concept. 3. we acknowledge a depth of power far greater than that apparent to the average person. because it

uction magick will be dealt with in detail later, in lesson eleven. there you will learn all the many and varied forms of magick and their workings. however, here i would like to take a quick look at some of the rudiments of magick; the basics. first among these is timing. you may know that the moon is frequently associated with witchcraft, but you may not know why. one of the reasons is that the phases of the moon are important to the proper working of magick. taking the two main phases: the time from the new moon, through the first quarter, to the full moon is known as the waxing moon. from the full, through the last quarter, to the new is known as the waning moon. when the moon is growing in size, it is waxing; when it is decreasing in size, it is waning. extermination. there is a certa

these modern times i have seen similar gatherings though not for a specific sabbat such as the "pan pagan festival" held in michigan in 1981, where nearly eight hundred witches and pagans were in attendance. but whether you can join forces with others or you celebrate as a single coven or even as a solitary witch (more on this later) the keyword is "celebration. as the goddess is honored with the phases of the moon, so is the god at certain of the phases of the sun. these are the "lesser sabbats" that occur at the summer and winter solstice and the spring and autumn equinox. the four "greater sabbats" are more in the nature of seasonal, rather than specifically solar, festivals and are therefore times for general celebration with both god and goddess duly honored. janet and stewart farrar

the power is directed by the coveners into the priest/ess who, in turn, does the actual releasing and directing. this can be quite effective, though i have found that it takes a strong priest/ess to properly handle the accumulation of power and the direction, so i do not generally recommend this method. timing it is important to know when to do your magick. in an earlier lesson i talked about the phases of the moon. the moon is your clock and your calendar for working magick. if the moon is waxing, then that is the time for constructive magick and the best time is as close to the full moon as possible. if it is waning, then that is the time for destructive magick and the best time is as close to the new moon as possible. constructive magick is that which is for increase. for example, movin

o many people who are not witches who work magick (magicians. lesson two 1. the necklace brosingamene represents the brightness of the sun. its loss, therefore, brings on fall and winter (freya's descent into dreun. its return heralds spring and summer. 2 (i) feeling the most important ingredient. you must really want the thing you seek with every fiber of your being (ii) timing tying in with the phases of the moon (iii) cleanliness. 3. yes, they have. it was part of the original christian teachings until condemned by the second council of constantinople in 553 c.e. 4 (a) no. you experience retribution in this life (b) not necessarily. you experience all things throughout your many lifetimes. you may, therefore, have received the same type of injury in any one 235 236/ auckland's complete

or of optimum child, for your personal sun sign. articles on a variety of subjects written by well-known astrologers from around the country. much more than just a horoscope guide! entertaining and fun the year round. state year $4.95 llewellyn's daily planetary guide and astrologer's datebook: includes all of the major daily aspects plus their exact times in eastern and pacific time zones, lunar phases, signs and voids plus their times, planetary motion, a monthly ephemeris, sunrise and sunset tables, special articles on the planets, signs, aspects, a business guide, planetary hours, rulerships, and much more. large 5v4 x 8 format for more writing space, spiral bound to lay flat, address and phone listings, time zone conversion chart and blank horoscope chart. state year $6.95 llewellyn's

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month

his will become a source not only of reference but also of inspiration to you. books of shadows are so-called because early witches kept them secret for fear of persecution. they were often burned or buried with witches who died. you may decide to have two books of shadows, one as a permanent record, traditionally copied out by hand, and the other an ongoing working almanac in which you note moon phases for the month. if you are working in a group that includes someone with a mathematical bent, they can calculate and note here the times of the day at which particular planets and angels hold sway (see the tables on pages 235 and 239 for methods of calculation. you can also note the phases of the moon. i seite 12 wicca01.txt find a diary section of a filofax serves well, but if this informat

, the fort of carousa. here a mystical fountain of wine offered eternal health and youth for those who chose to spend their immortality in the otherworld. she brings inspiration, renewal, health and rejuvenation, and is a focus for all magick, as she is a witch goddess [insert pic p063- diana diana is the roman counterpart of artemis, and because of her strong association with the moon in all its phases, is a goddess of fertility as well as love. like artemis, she is goddess of the hunt and a virgin goddess, but can be invoked in her role as an earth goddess and as protector of women in childbirth. her beauty and hunting skills make her a perfect focus for the pursuit of love, especially from afar. myesyats like the lunar goddesses, myesyats, the slavic moon god, represented the three stag

ess forms, common to magick and drawn from different cultures, that emphasise specific strengths or qualities of the divinity. however, your own list, drawn from mythology or perhaps your own background, may work better for you. the following is a version i have developed using three goddess forms from the celtic seite 46 wicca01.txt tradition, my own favourite, which i have adapted for the three phases of the goddess. so spoke the great mother who has been known in many forms and by many names in countless ages, but is and always will be one and the same. as the maiden, she is the celtic brighid who in early spring softens the earth with her white wand of fire and so awakens the spring and restores fertility to land and people. as mother, she is cerridwen whose magical cauldron of wisdom

als. in a positive sense, black, like brown, is a colour of acceptance, whether of a restriction or of the frailties of self and others, and so it is a candle colour of forgiveness. black candles are best used on saturday. silver silver is the colour of the moon and all lunar goddesses such as diana, the roman counterpart of artemis, who, because of her strong association with the moon in all its phases, was a goddess of fertility as well as love. it is also used on some altars to represent the goddess, with a gold candle for the horned god. silver is potent in all forms of divination, but especially for candle divination, for awakening clairvoyant powers, telepathic and psychometric abilities, astral projection, for rituals to invoke anima (female) power, for intuition and mysticism. it r

n or personal work, and with practice the preparations and stages will become almost automatic. as your energies ever more creative and spontaneous, they will, within a formal framework, become incredibly potent. 11- moon magick [insert pic p211- moon magick is one of the oldest forms of ritual, rooted from the earliest times in seite 128 wicca01.txt the observations of humankind, of the changing phases of the moon. these associations have passed into modern magick and it is by reconnecting with the natural energies that we can use the ebbs and flows of the lunar cycle, not only to amplify our own powers for magical purposes, but also to harmonise with them, rather than fighting against our bodies and spirits in our everyday lives. rituals throughout the ages have tapped into the prevailin

ow: quite possible with practice, but involving unnecessary effort. the moon mother the moon was regarded as the mother of all long before written records existed, for she was seen to give birth to a new moon every 29 days. because the old moon apparently died, it was believed that that she took the souls of the dead back into her womb and gave them new life. in the same way, the three main lunar phases gave rise to the concept of the triple goddess who has been worshipped in cultures from palaeolithic times where early cave art displayed crescent moons that have been identified as goddess symbols. the evolved triple goddess of the celts, which reflects the lunar cycles of maiden, mother and crone, is an icon also seen throughout the classical world. moon time the earliest calendars were b

finish things i have left undone, but you can use the same method and much of the ritual for any of the full moons. you can also use this ritual without focusing on a specific full moon, for bringing plans to fruition or for an extra surge of energy when you need it to overcome an obstacle or seize an opportunity* light a row of three silver candles, two of the same size for the waxing and waning phases and one much larger in the centre for the full moon* light three sticks of jasmine or mimosa incense* take a branch from a willow or any other tree or plant that grows near water, and on it hang three silver baubles; one should be very large. if you have no baubles, make discs from silver foil. silver is the colour and metal of the moon. add nine tiny, silver-coloured bells, hung with threa

maximise the possibilities in your everyday world. you can adapt the words to suit the different months and, if you wish, rest an appropriate symbol in the branch, tied on with silver ribbon, for example, a toy horse during the month equos, for travel and the expansion of horizons, mental as well as physical. the cycle of the moon as i mentioned earlier in the chapter, as well as the months, the phases of the moon offer scope for different kinds of magick during the individual monthly moon cycles. however, problems in interpretation of these energies can arise because astronomy and astrology are no longer regarded as the same thing. for example, to our ancestors, the astrological dark of the moon was the same as the astronomical dark- the first two and a half days of the cycle when the mo

even when it's invisible, inside the shell [insert pic p217- i prefer to wait for the crescent because to me those last days of the old moon are still very precious. i can remember waking before it was light in spain and seeing that last waning crescent with its accompanying star, shining like a jewel in the warm sky. the answer, as always, is to do what you feel is best for you. working with the phases there are eight astronomical phases of the moon, but magick generally focuses on three that are considered to be particularly significant. the waxing moon: as the moon is increasing in size, it is said to be waxing. the light increases, appearing to spread from right to left, and this phase lasts right until the moment that the moon becomes completely visible- the full moon. the waxing phas

. the wane is the time for banishing and for decreasing influences. the more it decreases, the more the potency decreases, so the pull that keeps any destructive influences in you is also decreasing. you can, however, use the waning moon like an emptying bath and wash away all the bad things into the cosmos or the earth as the energies swirl away, to be restored and reformed into positivity. moon phases and you like the moon, you and everything around you- children, pets, plants and, of course, crystals- will become more dynamic and charged as the moon increases. this is especially noticeable with moonstones and topaz. then, as the moon wanes, everything loses energy and enthusiasm. it's the spirit and body's way of telling you to slow down and regenerate. i am convinced that a great deal

, but you can cut down on non-essential tasks. i, for example, would certainly not take children to pleasure parks on the waning moon where they will be whirled upside down on dangerous rides and tears and fights may occur. instead, save the action man/superwoman stuff for the full moon and go for a wander instead in woods and gardens and by gently flowing streams. tuning magically into the lunar phases the cycle from new moon to new moon lasts 29.5 days but because the moon has an irregular orbit, the time of its rising and setting will vary each day. for this reason, phases can vary in length by a day or so each month. the best way to understand the moon is as our ancestors did, by studying in the sky. use an almanac or a diary that contains moon phases or consult your daily paper to ide

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to recharge it. this power is brought down from the triangle formed above by the wands into the pastos or the physical body through the ankhs below. in this case, the physical body of the third order is the

DAVID ICKE CHILDREN OF THE MATRIX

s to understand that this is not the "goddess" symbolism the illuminati and their placemen talk about. they just want you to think it is. the serpent goddess is known under countless names around the world, including diana, artemis, athene, semiramis, barati, britannia, hecate, rhea, persephone("first serpent) and so on. these same names have also been used to symbolise esoteric concepts like the phases of the moon and female energy, but at its foundation this goddess worship of the illuminati would seem to relate to the dna transmitted through the female and possibly originating in the constellation of orion. i have heard this dna source symbolised in various cultures as the dragon queens, the orion queen or queens, and the "snake mother. from what i am told by insiders and serious resear

DAVID ICKE THE BIGGEST SECRET

same operation. minorco is the international holding company for theoppenheimer empire, the family which have monopolised the world diamond marketwith the rothschilds through de beers, the company established by cecil rhodes in1880. twenty directors of minorco are also directors of anglo-american, which is alsofull of de beers personnel.the destruction of africa can be described in three distinct phases. first the invasionand overt control of the continent by the black nobility branches of europe, the british,dutch, belgians, germans, portuguese and french. then came the transition fromcolonial rule by physical occupation to rule by financial occupation via corruptpresidents and prime ministers imposed by the brotherhood. anyone seeking powerwho will not play the game is removed by assassi

hat better symbolism can you have of swan lake thanblack swans on a lake, as at althorp? a swan is a derogatory term in druidism. projectmonarch slaves who rebel are told that they will be turned into swans and diana, ofcourse, rebelled against the windsors. the number of swans also fits here. monarchprogramming includes a term called the four gates of heaven and four could alsosymbolise the four phases of the moon. earl spencer has established a temple to dianaat the side of the lake. a number of the stately homes of the british aristocracy havetemples or areas featuring the goddess diana, among them blenheim palace home of themarlboroughs and chatsworth house, headquarters of the cavendishs, the dukes ofdevonshire, and both families are related to the spencers. diana was carried in alead

DAVIDSON DAN SHAPE POWER

grid is the hartmann net1, shown in figure 3.3-2, which runs north-south/east-west. it is believed to be of cosmic origin and is not as stable as the curry net. according to dowsers the hartmann net has a phase change four times a day: at sunrise, noon, sunset, and midnight. during these phase changes, the grid disappears. it seems to be influenced by cosmic or astrophysical activity such as moon phases, sunspot activity, and weather conditions. the east-west grid lines intersect the north-south grid lines and form vortices. depending on location and size of the grid line, the vortex can be either an ascending or descending flow of aetheric energy. dowsers believe that these vortex points of the grids can be either harmful or helpful to a person's health. the cathie grid is supposedly simi

DION FORTUNE CEREMONIAL MAGIC UNVEILED

unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a cap

DION FORTUNE MYSTICAL QABALA

a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. certain aspects of consciousness were developed in response to certain phases of evolution, and therefore embody the same principles; consequently they react to the same influences. a man's soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-locked, nevertheless its wateraevel rises and falls with the tides of the sea because of the hidden connection. so it is with human consciousness, there is a subconsciou

circles arranged in a certain pattern, and connected among themselves by lines. the circles are the ten holy sephiroth, and the connecting lines are the paths, twenty-two in number. 4. each sephirah (which is the singular form of the word of which sephiroth is the plural) is a phase of evolution, and in the language of the rabbis they are called the ten holy emanations. the paths between them are phases of subjective consciousness, the paths or grades (latin, gradus, step) by which the soul unfolds its realisation of the cosmos. the sephiroth are objective; the paths are subjective. 5. let it be recalled again that i am not expounding the traditional qabalah of the rabbis as a historical curio, but the structure that has been raised upon it by generations of students, initiates all of them

n as heretics in order to arrive at that conception of evolution which was explicitly taught in the mystic tradition of israel, a tradition with which the writers of the old testament were unquestionably familiar, for their works are full of qabalistic references and implications [page 40] 12. the qabalah does not conceive of god as fabricating creation stage by stage, but thinks of the different phases of manifestation as evolving one from another, as if each sephirah were a pool which, being filled, overflowed into a lower pool. to borrow again from macgregor mathers, hidden moan acorn is an oak with its acorns, and hidden in each of these is an oak with its acorns. so each sephirab contains the potentiality of all that come after it in the scale of dowoflowing manifestation. kether cont

n. kether contains the rest of the sephiroth, nine in number; and chokmah, the second, contains the potentialities of all its successors, eight in number. but in each sephirah only one aspect of manifestation is unfolded; the subsequent ones remain latent, and the preceding ones are received by reflection. each sephirah, then, is a pure form of existence in its essence; the influence of preceding phases of evolution is external to it, being reflected. these aspects, as it were, having been crystallised out in the previous stages, are no longer in solution in the outfiowing stream of manifestation which ever proceedeth from the unmanifest through the channel of kether. when therefore we want to find the essential nature, the basis of manifestation, of a particular type of existence, we get

ephirah in its primal form; for there are four forms, or wor]ds, under which the qabalists conceive of the tree, and these we will consider in due course. they are only referred to now in order that the student may have enough background to see his picture in perspective. 13. the student will find it very helpful to refer to the chapters in the ancient wisdom, by annie besant, which deal with the phases of evolution. these throw much light upon the subject with which we are dealing, though the system of classification is not the same. 14. let us conceive of kether, then, as a fountain which fills its basin, and the overflow therefrom feeds another fountain, which in its turn fills its basin and overflows. the unmanifest for ever flows under pressure into kether, and there comes a time when

had its primordial beginnings in the waters; from the sea arose venus, the archetypal woman. the association of saturn suggests the idea of primordial age "before the gods that made the gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat grey-haired saturn, quiet as a stone" max heindel speaks of the lords of form as among the earliest phases of evolution, and an inspirational work in mystical qabala page 32 my possession, the cosmic doctrine, speaks of the lords of form as the laws of geology. 14. considering again the symbolism of the two lateral columns of the tree, we see chokmah and binah as force and form, the two units of manifestation. 15. it would not profit us to go more deeply into the endless ramifications of this sy

scend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then is evolved that which was involved in the descent through the subtle phases of development. it is obvious that nothing can be evolved, unfolded, which was not previously involved, infolded. the actual course of evolution follows the track of the lightning flash or flaming sword, from kether to malkuth in the order of development of the sephiroth previously described; but consciousness descends plane by plane, and only begins to manifest when the polarising sephi ro

abbis themselves used an extremely detailed set of anatomical metaphors, discussing in detail the significance of every hair on the head of god, and even the more intimate parts of his anatomy. such references cannot be taken literally and applied to the human form [page 78] 4. the sephiroth, individually and in their pattern of relationships, represent in relation to the macrocosm the successive phases of evolution, and in relation to the microcosm the different levels of consciousness and factors of character. that these levels of consciousness have some relation to the psychic centres of the physical body is a reasonable assumption, but we must not be crude and mediaeval in the conclusions we draw. occult anatomy and physiology have been worked out in detail in the yoga science of the h

n christian countries as war and pestilence. 13. the qabalah teaches a wiser doctrine. to it, all the sephiroth are holy, malkuth equally with kether, and geburah the destroyer with chesed the preserver. it recognises that rhythm is the basis of life, not a steady forward progress. if we understood this better, how much suffering we should save ourselves, for we should watch the chokmah and binah phases succeeding each other, both in our own lives and the lives of nations,and would realise the deep significance of shakespeare's words when he says: mystical qabala page 98 "there is a tide in the affairs of men which taken at the flood leads on to fortune" 14. binah is the primordial root of matter, but the full development of matter is not found till we arrive at malkuth, the material unive

turn, as is pointed out in the yetziratic text, emanates from the primordial depths of cliokmah, wisdom. thus we see that there is a dynamic aspect even to binah. no sephirah is wholly of one kind of force, for each emanates from a sephiaah of the opposite type of polarity to itself, and in its turn emanates a sephirah of opposite polarity. what we really have in the lightning flash is successive phases in the development of a single force; and because these emanate, but do not supersede each other, they remun as planes of manifestation and types of organisation. mystical qabala page 125 34. these successive phases and planes of manifestation might be likened to the successive reaches of a river. it starts as a mountain stream; in the next reach is a series of rapids and waterfalls; then c

ents the manifrstation of the higher spiritual experiences in our modern civilisation, and upon the other permits of the strange aberrations of religious feeling that from time to time give rise to scandal mystical qabala page 135 [page 198] and tragedy in the high places of the more dynamic religious movements. 37. there is a certain emotional concentration and exalta tion which makes the higher phases of consciousness available, and without which it is impossible to attain them. the images of the astral plane pass over into an intensity of emotion that is like a burning fire, and when all the dross of the nature has gone up in flame the smoke clears, and we are left with the white heat of pure consciousness. by the very nature of the human mind, with the brain as its instrument) this whi

initiation of kether. 17. it will be seen from the above that yesod-luna is ever in a state of flux and reflux, because the amount of sunlight received and reflected waxes and wanes in a twenty-eight day cycle. malkuth-earth is also in a state of flux and reflux in a twenty-four hour cycle, and for the same reason. likewise malkuth-earth has a three hundred and sixty-five day cycle, of which the phases are marked bythe equinoxes and the solstices. it is the interacting set of these tides which is all-important to the practical occultist, because so much of his work depends upon them. the charts of these tides have always been kept secret, and some of them are exceedingly complex. as these concern the secret workings, the genuine and legitimate occult secrets, which are only given after in

DION FORTUNE PSYCHIC SELF DEFENSE

hese occurrences showed a certain cyclic regularity, occurring about once a month. in the case of a woman this would 15 of 103 naturally be referred to the twenty-eight day cycle of her nature, but in the case of a man, no such explanation was forthcoming, and we therefore had to look for another twenty-eight day cycle to explain his periodicity. the only other cycle of this period is that of the phases of the moon. we were then confronted by a correlation of epileptiform attacks, which had no organic basis, the nightmares of a second person, and the phases of the moon. some theory had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being re

has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana and hecate, all aspects of luna, are three very different persons. it therefore appeared probable that as the physical investigation had drawn blank, a psychic investigation might yield fruits. one was performed. and with the following results. nothing at all was discerned with regard to mrs. c. she was merely what lawyers call an accessory after the fact. bu

itchcraft for his benefit. the younger of the two women had been for a short time his mistress. mother and daughter had paid the penalty for their crimes, but their male partner had escaped. the diagnosis was as follows: it is the younger witch that is at the bottom of the trouble. it is her astral visits which cause the seizures of mr. c. and the nightmares of mrs. c, and they correlate with the phases of the moon because certain phases are favourable for the operation she performs and she therefore takes advantage of them. the question now remains, is this woman in incarnation or not? that is to say, is the midnight visit paid in an astral body projected from a living human being, or by an earth-bound spirit which has succeeded in evading the second death? mrs. c. had by now been taken i

o reads your past incarnations, describes your aura, rolls up his eyes, twitches, and gives you a message from your master as soon as he is introduced, is a person to be avoided. the more i see of the occult movement, the more i am amazed at the things people can say and do and "get away with" the average person is out of his depth when he deals with psychic matters. he usually goes through three phases. firstly, he thinks it is all superstition and fraud. secondly, his scepticism being breached, he will believe anything. thirdly, if he ever gets as far as thirdly, he learns discrimination, and distinguishes between the black fraternities, the white fraternities and fatuous fraternities. chapter xi 55 of 103 the psychic element in mental disturbance we have seen in a previous chapter that

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

from being one god i became three, and shu and tefnut gave birth to nut and seb, and nut gave birth to osiris, horus-khent-an-maa, sut, isis, and nephthys, at one birth, one after the other, and their children multiply upon this earth"[2] summary of theories. the reader has now before him the main points of the evidence concerning the egyptians' notions about god, and the cosmic powers and their phases, and the anthropomorphic creations with which they peopled the other world, all of which have been derived from the native literature of ancient egypt. the different interpretations which different egyptologists have placed upon the facts demonstrate the difficulty of the subject. speaking generally, the interpreters may be divided into two classes: those who credit the egyptians with a num

ation of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attributed to this god.[1] the god ptah is also united with the gods hapi, nu and tanen when he represents various phases of primeval matter. khnemu worked with ptah in carrying out the work of creation ordered by thoth, and is therefore one of the oldest divinities of egypt; his name means "to mould "to model" his connexion with the primeval water caused him to be regarded as the chief god of the inundation and lord of the cataract at elephantine. he dwelt in annu, but he was lord of elephantine, and "the bui

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

distance acting through this source upon the mind of the medium, or others of the circle. he also spoke of a mental or thought atmosphere the result of cerebration, but devoid of consciousness till it becomes reflected in our own organisations. in the science of man (1868, he dealt with the occult powers of man. a few weeks before his death on october 5, 1884, he wrote as part of a postscript to phases of opinion and experience, for fifty years and more i have been an unbiassed and an unprejudiced seeker after truth, and the opinions i have come to however different from those usually held, i am not now, at the last hour, disposed to change. they have done to live by, they will do to die by. brazil brazil has always been a vast melting-pot of various spiritist and psychic traditions, from

merged around the person of terence dukes. dukes is the author of chinese hand analysis (1987, a popular textbook on palmistry. the society has prepared a course of study for palmists and offers classes to students who reside in the london area. the introductory class lasts for six to ten weeks. nonresident students may work with a personal tutor via correspondence. those who complete the several phases of the course of study chartres cathedral encyclopedia of occultism& parapsychology. 5th ed. 274 may be awarded a foundation, intermediate, or advanced diploma as appropriate. according to dukes, during the st. hill era.although she and the other leaders of the society concentrated on western palmistry techniques.they also initiated the study of eastern techniques, beginning with their meet

ost westerners have encountered this very different astrology in the designation of each year with the name of an animal, a frequently used motif in chinese pop art. chinese astrology gives primary consideration to the movement of the moon through its 28-day orbit around the earth. each day is considered a different mansion, and the 28 mansions are grouped into four sets corresponding to the four phases of the moon. detailed charts provide the data on which mansion the moon is in on any given day. particular meanings are assigned to each of the 28 mansions that are grouped thusly: the green dragon of spring 1. the horn 2. the neck 3. the base 4. the room 5. the heart 6. the tail 7. the basket the black tortoise of winter (new moon) 8. the ladle 9. the ox-boy 10. the maiden 11. the void 12

om johannes, although he wrote in shorthand. leaving his hand limp, he discovered that he could write at an infinitely quicker pace and without exhaustion. of the existence of the first four controls, barrett, in his introduction to mrs. h. travers-smith s book voices from the void (1919, states, i am strongly disposed to consider many of them as distant psychic entities and not in all cases mere phases of the personality of the automatist. the author lennox robinson and rev. savell hicks were sitting with dowden when this message came through: pray for hugh lane. then, on being asked who was speaking: i am hugh lane; all is dark came through. shortly after, it continued: it is sir hugh lane, drowned. was on board the lusitania. at that moment boys were selling the evening newspapers in th

the general mass of readers. on many occasions in the presence of entranced subjects, spirits recognised as having once lived on earth in mortal form would come in bodily presence before the eyes of an assembled multitude and at request bring flowers, fruits, and objects, removed by distance from the scene of the experiments. m. deleuze frankly admits that his experience was more limited to those phases of somnambulism in which his subjects submitted to amputations and severe surgical operations without experiencing the slightest pain. in a letter dated 1831 m. billot, writing to deleuze, says, i repeat, i have seen and known all that is permitted to man. i have seen the stigmata arise on magnetized subjects; i have dispelled obsessions of evil spirits with a single word. i have seen spiri

iety for comparative philosophy, an organization anticipating the burst of interest in eastern religions that would be initiated in 1965 by the change in the immigration law and the subsequent migration of large numbers of asians to the united states. during the 1960s gidlow led the druid heights artists retreat, which anticipated the neo-pagan witchcraft movement with its celebration of the moon phases with both original liturgies and the reading of poetry. she had for many years celebrated the goddess with a yule ritual that recalled the women she had known who had, metaphorically speaking, tended sacred and domestic fires in their life. in the 1970s she easily became a participant and leader in the emerging women s spirituality movement. in 1973 she published a manifesto, ask no man par

h a manner that the movements of the table actuated the pointer, which ran around the letters of the alphabet printed on the circumference of the disk and spelled out messages. the disk was arranged so that the medium could not see the letters. hare s book experimental investigation of the spirit manifestation, published in 1855, sums up the results: the evidence may be contemplated under various phases; first, those in which rappings or other noises have been made which could not be traced to any mortal agency; secondly, those in which sounds were so made as to indicate letters forming grammatical, well-spelt sentences, affording proof that they were under the guidance of some rational being; thirdly, those in which the nature of the communication has been such as to prove that the being

-life regression and believes that some of the world s most valuable resources are lying untapped in children. address: 2929 se mile high dr #a-6, port orchard, wa 98366-6021. website: http/ iammall.com/mall. sources: iam-metaphysical mall. http//iammall.com/mall. march 8, 2000. international association of parapsychologists new age association founded in 1965 to bring together individuals in all phases of parapsychology, organic gardening, sciences, and arts and to build a new age town incorporating new age thought with no masters, gurus, or teachers such as leaders, and no particular teachings. the association believed that each individual is an instrument of light or temple and not part of a commune or family. it bestowed awards, conducted charitable and specialized educational programs

markable physical powers coexisted with psychic gifts. as a child of five or six he had presentiments, visions of distant events, and saw phantoms. he thought the phantoms natural and talked with them familiarly. in 1919 kluski s psychic gifts were discovered when he attended a seance with jan guzyk. his talent annoyed him at first, but curiosity prevailed and he consented to experiments. various phases of physical phenomena developed, culminating in materialization, during which, like elizabeth d esperance, kluski retained consciousness. for scientific research he placed himself readily at the disposition of the polish society for psychic research and the institut metapsychique of paris, where his first sittings took place in 1920 in the presence of charles richet, count de grammont, and

o have produced remarkable musical phenomena, either by herself or with her sister annie, who was also mediumistic. in her book modern american spiritualism (1870, emma hardinge (britten) stated: these young ladies, both very slight, fragile persons, suffering under the most pitiable conditions of ill-health, and in their normal state unable to play upon any instrument, became mediums for various phases of the power requiring the most astounding physical force in execution, in addition to which, spirits, in their presence and in darkened rooms, would play upon a double bass violin cello, guitar, drums, accordion, tambourine, bells, and various small instruments, with the most astonishing skill and power. sometimes the instruments would be played on singly, at others all together, and not i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the fox sisters, the subject of the rochester rappings, were the earliest mediums. the phenomena of their seances consisted mainly of knockings, by means of which messages were supposedly conveyed from the spirits to the sitters. other mediums rapidly appeared, first in america and later in britain and throughout europe. their mediumship was of both varieties.physical and automatic. one of these phases was exhibited exclusively by some mediums, but others demonstrated both, as in the case of william stainton moses. indeed, by the end of the nineteenth century it was practically impossible to find a trance speaker who did not at one time or another practice the physical manifestations. leonora piper, who became well known early in this century, was unusual because the phenomena she demonst

moody. http//www.lifeafterlife.com. may 20, 2000. june 20, 2000. moon the moon was the subject of widespread folklore in ancient times. while the brightest object in the night sky, it is not so bright that its surface texture is obscured. the patterns on the lunar surface have, like clouds, taken on anthropomorphic characteristics. some saw the face of a man; others, various animals. the changing phases of the moon and its seeming disappearance for a day or two each month also led to additional speculations. modern werewolf lore has the wolf-like side of the person showing itself only during the evenings of the full moon. the moon was associated with various gods and goddesses, though primarily the latter. in hindu astrology, the moon was associated with the god nanna, though the more comm

great passion is resting. the moon is paired off with the sun, related to the overall aspects of one s outer visible life. over the years, from folklore and astrology, the moon was identified with a variety of behavior patterns, most notably mental disorders, or lunacy. the moon has been seen as effecting crime, suicides, accidents, and births, their occurrences believed to rise and fall with the phases of the moon. it is believed by many still that, for example, the moon will stimulate pregnant women to give birth, an observation bolstered by the alternating full and empty birth wards nurses have reported at hospitals. these observations have become the subject of research through the twentieth century, though many of these studies have been somewhat buried in various psychological journa

s have become the subject of research through the twentieth century, though many of these studies have been somewhat buried in various psychological journals. in the 1980s and 1990s psychologists i. w. kelly and r. martens were the focus of several studies testing lunar assumptions beginning with a sweep of the literature in 1986 attempting to discover any evidence for a correlation between lunar phases and birthrates. they discovered that studies had been done in various settings in different countries with large samples, but that no data tied a higher rate of spontaneous births to a particular phase of the moon. a similar negative correlation has been found between the moon and an upsurge of behavior associated with mental illness or suicide (including number of suicides, attempts at sui

data tied a higher rate of spontaneous births to a particular phase of the moon. a similar negative correlation has been found between the moon and an upsurge of behavior associated with mental illness or suicide (including number of suicides, attempts at suicides, or threats of suicide. early in 2000, news reports appeared of a german study that showed a statistical correlation between the moon phases and alcohol consumption. however, on checking, the report appeared to have garbled the original report written by hans- joachim mittmeyer of the university of turbingen and norbert filipp of the health institute in reutlingen. the pair of researchers had done a study of arrests for alcohol in germany over a lunar cycle without finding any statistically significant variations from day to day

een done so that the burden of proof has shifted onto the shoulders of those who now make such claims. sources: carrol, robert todd. full moon and lunar effects. skeptic s dictionary. http//www.skepdic.com/fullmoon.html. june 11, 2000. chudler, eric. moonstruck! does the full moon influence behavior. http//faculty.washington.edu/chudler/moon.html. june 11, 2000. kelly, i. w, and r. martens. lunar phases and birthrate: an update. psychological reports 75 (1996: 507.11, james rotton, and roger culver. the moon was full and nothing happened: a review of studies on the moon and human behavior and human belief. in j. nickell, b. karr, and t. genoni, eds. the outer edge. amherst, n.y: csicop, 1996. moon, sun myung (1920) founder of the holy spirit association for the unification of world christi

t of the society for psychical research, london, 1915.16. he did not believe in communication with the dead, but he had reached an agreement with psychologist william james that there exists a stream of consciousness, with a vivid centre and dim edges. in moments of inattentiveness, subconscious impressions register themselves and afterward form a sort of dim memory, which may account for certain phases of clairvoyance. murray suspected that around our per- encyclopedia of occultism& parapsychology. 5th ed. murray (george) gilbert (aime) 1071 ceptions is a fringe of still more delicate sensing apparatus. the feelers of this apparatus are constantly registering contacts with their surroundings, but the impressions are too weak to enter the field of normal consciousness. this fringe of consc

ee also voudou; west indian islands) sources: bell, hesketh j. obeah: witchcraft in the west indies. london: sampson, low& co, 1889. emerick, abraham j. obeah and duppyism in jamaica. woodstock, n.y: privately printed, 1915. lewis, matthew gregory. journal of a west indian proprietor. london: j. murray, 1861. reprint, new york: negro university press, 1961. williams, joseph j. voodoos and obeahs; phases of west indian witchcraft. new york: dial press, 1933. obercit, jacques hermann (1725.1798) swiss mystic and alchemist. he was born december 2, 1725, in arbon, switzerland, the son of a scientist keenly interested in hermetic philosophy. early in his life he decided to search for the philosophers stone, hoping to resuscitate the fortunes of his family, which were at a low ebb. the young man

aven of the pitris (the manes or progenitors of the human race. prevision foreknowledge of the future acquired in a visual form. reportedly, such visions are mostly spontaneous, but there are means of experimentally inducing them through crystal gazing and other forms of divination. in the experiments of col. eugene rochas, he supposedly took his hypnotic subjects on longitudinal passes into past phases of their lives and brought them back to transversal passes. reportedly, if these passes were continued beyond the present age the subject went into the future. these experiments are also known as hypnotic regression. florence marryat, in her book there is no death (1892, claims her spirit was summoned by friends, sitting in a circle, while she was fast asleep in her home. her spirit begged

they had characteristics as permanent as the voice, and the communicator could often be recognized by his rapping style. dr. j. garth wilkinson wrote of an inward thrill going through the table and chairs and found the sensation best conveyed by the exclamation of his daughter: oh, papa, there is a heart in my chair. the departure of the spirits, wrote j. h. powell in spiritualism; its facts and phases (1864, was preceded by an indistinguishable number of raps, loud at first, then gradually faint and fainter until, like echoes on a hill, they faded away in the echoing distance. in volume, the sounds may grow from a tiny tick to a loud crash. but the crashing blows leave no mark, although normally such force would be expected to smash the table. the tonality of the raps differs according t

cited as an argument for reincarnation. however, this phenomenon yields to a variety of explanations. more interesting than the rather vague feelings of deja vu are claimed memories of past incarnations. eugene rochas was among the first to explore such memories. rochas claimed that certain subjects, if put into hypnotic sleep by means of longitudinal passes, could be made to retrace the previous phases of their existence down to their birth and beyond into the grey and then into an even earlier state of incarnation. by means of transversal passes the subject was brought back to his normal state by going through the same phases in order of their time. if the transversal passes were continued, the subject was led into the future. marie mayo, the daughter of a french engineer, was one of roc

r inanimate, by means of which all things act upon one another. while paracelsus s students were engaged in formulating a magnetic philosophy, there were others. they included the seventeenth- century healer valentine greatrakes, who cured diseases. he claimed such magnetic power as a divine gift and did not connect it with the ideas of the alchemists. according to spiritualist thought, these two phases of magnetism united and climaxed in the work of franz anton mesmer, who published de planetarium influxu, in 1776, a treatise on the influence of the planets on the human body. his ideas were essentially those of the magnetic philosophers. his cures equaled those of greatrakes; but he infused new life into both theory and practice and won for himself the recognition, if not of the learned s

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of purification through selfless service, bhakti yoga (way of devotion, and jnana yoga (way of direct knowledge of the divine source. the mystical teachings, literature

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

what he was reacting from; the swing of the pendulum back towards rationalism needs to be seen in the context of the renaissance revival of the occult. moreover, the mechanistic world view established by the seventeenth- century revolution has been in its turn superseded by the amazing latest developments of scientific knowledge. it may be illuminating to view the scientific revolution as in two phases, the first phase consisting of an animistic universe operated by magic, the second phase of a mathematical universe operated by mechanics. an enquiry into both phases, and their interactions, may be a more fruitful line of historical approach to the problems raised by the science of to-day1 than the fine which concentrates only on the seventeenth-century triumph. is not all science a gnosis

FRATER U D PRACTICAL SIGIL MAGIC

imes. this will keep you on the ball, ready for action and versatile. is usually those gmagi to do without his/her talisman, for example, after having been robbed of as pointed out in the beginning, the advantage of spare fs sigil magic is that it has no need for complicated rituals. neither do you need to engage in calculating specific astrological constellations, cabalistic arithmetic or lunar phases, etc. you will be better off, especially when practicing pragmatic magic, if you have at hand at least one of these systems that can be perfo s useful as they may be at other t you don ft really need amulets and talismans in sigil magic either. if the sigil is charged correctly, you already have created an gastral talisman h (or gastral amulet h) of sorts, a new circuit in the psycho-comput

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e personally. it was then as great a crime to marry outside the family as it now is to marry within. even among the early norsemen, we learn that if anyone wanted to marry within a strange family, he was first obliged to mix blood; it must first be tested to see whether his blood would mix with that of the family into which he desired to marry. and thus haemolysis was known to many in some of its phases at least. if the blood did not mix, it would bring about "confusion of caste" as the hindu says; a straight line of descent must be kept, for otherwise those pictures in the inner vision would become mixed and would be confused. this marrying in the family or tribe was what engendered the selfishness, the clannishness, and the struggle and strife of the world. to break these up, the practic

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

ions and those belonging to christianity is too striking to be the result of chance. buddha originally represented the sun in taurus. crishna was the sun in aries. the laborings and sufferings of hercules, a god who was an incarnation of the latter, portrays the history of the passage of the sun through the signs of the zodiac. all the principal events of christ's life correspond to certain solar phases; or, in other words, all ecclesiastical calendars are arranged with reference to the festivals which commemorate the important events of his life from his conception and birth to his ascension and reception in heaven. each and every one of the solar deities has been born at midnight, on the 25th of december, at the time when the sun has reached its lowest position and begins to ascend. macr

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

lverfrom substanceswhich they deemed inferior, and found too that a parallel process could be267 applied to man.thenature of this process, argued waite, is hinted at in alchemicaland magical texts, and if it is understood and carried out,thenthe regenerationofman from his fallen state will follow.theexistence and effectiveness ofsucha'process is 'abundantly confirmed by.thestudyof certain higher .phases of mesmerism, electrical psychology, and trance clairvoyance-s-although inwhatway waite does95_'hethataspiredtoknow. was derisive: themanchesterguardianjeered at its style and content alike, andtheechodismissed it as 'two hundred and thirty pages of delirious slush. elliott, was, perhaps, more fortunate than he realizedwhenhe gave up waite's 'largest and most important enterprise in occult

llpontifical authority, is hisideal-achurch which, while it teaches to the people that which they can understand, or alternatively that whichwithoutunderstanding, they may accept on itsauthority,at the same time has as its highest mission the handing down through the ages of a secret mysticaltruthof whichitis the divinely appointed repository.thefollowingoutof this secret tradition in the various phases and forms in which it has been embodied, from the commencement ofthechristian era up to the present time, disfigured sometimes by superstition and distorted at others by bigotry and prejudice,butstill, in whatever guise, containing as its kernel the mystical meaning of the history of mankind from its creation to the divine reunion which is itsterm-thishas been mr waite's life task. personal

GILBERT THE SORCERER AND HIS APPRENTICE

too fantastic to find credence, and a clamorous demand arose for the cruellest and most drastic persecution, and among all this welter it is hard enough to find and follow the shining thread of truth. yet truth is there, and witchcraft is a very real thing, the materials for the study are accessible, and a rich harvest awaits the patient investigator. i have perforce omitted many most interesting phases of the subject, such for example as the transformation of witches into animal forms, and the curious effect of what is termed repercussion. that is to say the idea that when a witch in animal form is wounded, say by a blow or a shot, the actual wound will appear on the human body when the witch returns to her own person.ofthisthere is much evidence, and several ingenious theories have been

GNOSTIC HANDBOOK

h meaning and certainly help us appreciate the power of these principles beyond simple mental speculation. however care must be taken for it is too easy to reduce the gods to images which fit our preconceptions and by using a gender based polarity we can easily end up with both misogynist and homophobic models. the gnostic handbook page 33 that which is not divine will daughter mother crone three phases of the goddess (sophia: earth, moon and saturn (daughter, mother and crone) two horns of the g r e a t g o d (logos, neptune (chokmah& the sun. the gnostic handbook page 34 this ability to show the origins of the symbols of many systems is a unique characteristic of gnosticism. rather than there being conflicts between pagan and so called christian, theism and non theism and related contrad

t traditional is to know them as aeons, while in egypt they would have been called sacred principles or neters. in the zoroastrian tradition they are known as the holy spirits (spenta amesha (these are akin to the seven spirits before the throne in the book of revelation. this links interestingly with some western traditions, which see the seven spirits before the throne (revelation 4:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are again emanations from the truine principle and under them are formed the immortals, beings that embody each ray or spirit. and out of the throne proceeded lightning and

standards and technology may advance, but only at the cost of spirit. this metaphysical entropy causes matter to become successively more physical, more solid, and on a spiritual level- more malefic. society becomes centred on globalism (witness the new world order, rather than on nations and individuals and there is an emphasis on scientific advances rather than simplicity. as we reach the later phases of this degeneration (the present period, anti-traditions and forms of anti-gnosis arise purporting to be of spiritual value. the most dangerous facet of this process is how, in the darkest age, fissures will appear in the barrier between the physical world and the lower astral planes, and there will be an intrusion of the malefic inhabitants of this inferior subtle domain. this strange and

was also known as the heraldic cycle, it was the period in which the priesthood prepared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elemen

chies within it. the four levels of the melchizedek priesthood are: 1 first born of creation. 2 144,000 elders. 3 celestial class. 4 terrestrial class. the first born of creation is michael who became jesus himself. he is the highest priest of all. the 144,000 elders are of a special class. they are the overmen or succeeders from the last cycle. they are a group who passed right through the seven phases of the previous adamic evolutionary cycle. when they saw the destruction being reeked throughout our universe by our own ignorance and stupidity, they elected not to continue on with their own development but to return and incarnate on earth to assist the lost souls of our planet. they are virginal in the sense that while they are incarnated in human bodies they were not of this cycle, they

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ce are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is received into the mind/brain complex (the matrix) and it is distributed through the sevenfold systems in the organism. these systems vary depending on the form of energy received, we have the seven states of consciousness, the seven chakras or, on a more physical level, the seven phases of the endocrine system and related physiological structures. ramifications of the refraction model when we begin to contemplate this model we can start to see how eloquent it really is. the first consideration is what variations can be made to effect the spectrum s results. two answers come to mind: fig 4 1. source of energy 2. the matrix. 3. the resulting spectrum gnostic theurgy page 24

rough the matrix of being. in the human form this matrix varies depending on the level we are discussing, but is generally related to the brain-mind complex. as these energies are received, they are filtered by the programs inherent within the brain-mind and distributed through a variety of spectrums or septenary systems. for example, on the physical level there are seven brain-circuits and seven phases of the endocrine system. on the spiritual dimension gnostic theurgy page 44 man has seven chakras or psychic centres and seven levels of consciousness. probably most important of all is the seven bodies or dimensions of man s nature. each of these systems influence the others and each is influenced by the variants within the energies received and variants within the matrix. as the brain-min

re is demiurgic, the war will continue until the omega day. the idea of calling the higher self an angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience

act- to move. it is impossible to really describe what occurred, and hence language performs only a symbolic task. this expansion is known as eternity, limitlessness, boundlessness and endlessness and is called ain soph. as the invisible spirit begins to transform further, it becomes blazing endless light. in this creative phase it is known as ain soph aur or limitless light. together these three phases of the invisible spirit are known as the unmanifest or negative existence. from the unmanifest the tree of life manifests. the tree of life is composed of ten centres known as sephira (sephiroth in plural, they are connected by twenty-two gnostic theurgy page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. fr

vour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres. in this second attribution the whole tree of life in atziluth is the treasury of light, while the lower trees in briah, yetzirah and assiah are mixed. the supernals in the lower mixed trees are the more refined phases of the mixed worlds. atziluth. fire. kether, binah and chokmah. briah. water. chesed, geburah and tiphareth. yetzirah. air. netzach, hod and yesod. assiah. earth. malkuth. atziluth: the world of fire this is the world of the treasury of light, it is the pleroma, the source of initiative energy forces. in this realm each sephira reflects a facet or the divine energy of the invisible spirit

e five books of moses. nun. n vee-im. the prophets. kaph. k soovim. rest of the old testament. v visita visit i interiora the interior t terrae of the earth r recificando find i invenies and rectify o occultum the secret l lapidem stone. fig 26 gnostic theurgy page 107 the creation of formulae by combining the arts of gematria and notariqon it is possible to produce formulae which outline various phases of esoteric practise. the use of such formulae is especially relevant in relation to ritual and liturgical practise. it allows us to evoke a wide range of associations by the correspondences related to the letters in the given formulae. some of the better known formulae used within the western mystery tradition include inri and yhvh. the inri formula the letters inri were those which were p

s control mankind and influence our religion, philosophy and way of life. we can see in the many sun based cultures of the past, both destructive and constructive facets of solar imagery. for example, the use of human sacrifice to satisfy the demands of the father sun in aztec culture obviously marked their loss of gnosis and domination by the fallen solar sphere. while the adoration of the three phases of the sun within the mithraic tradition helped explain the forces 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

l class. terrestrial class. the first born of creation is michael who became jesus himself. he is the high priest and since the birth of the new aeon (circa 1844-1904) is ministering in the heavenly tabernacle preparing for the omega day (end time. the 144,000 elders are of a special class. they are the overmen or succeeders from the last cycle. they are a group who passed right through the seven phases of the previous adamic evolutionary cycle and returned to the pleroma. when they saw the destruction being reeked throughout our universe by the fall or alpha event, they elected to postpone their own development and return and incarnate on earth so as to assist the lost adamic peoples. they are virginal in the sense that while they are incarnated in human bodies they are not of this cycle

. when you are fully relaxed you can either just enjoy it, probably a good idea for the first few time or undertake some spiritual work. affirmations are useful here, for example, you may wish to repeat some of the things i want to develop from our early exercise. affirmations should be in a positive frame where possible (i wish to be healthy and slim not i wish to lose weight) and given in short phases. to awaken, slowly move the body and bring awareness back to the muscles, sit up. turn off the music, turn on the phone and return. gnostic theurgy page 151 in the above technique we used a range of visualisations, these are an important part of gnostic practise and we need to consider their value and use. pranayama and relaxation as an adjunct to relaxation, pranayama (or breath control) i

andards and technology may advance, but only at the cost of spirit. this metaphysical entropy causes matter to become successively more physical, more solid, and on a spiritual level- more malefic. society becomes centred on collectives (witness the new world order, rather than on nations and individuals and there is an emphasis on scientific advances rather than simplicity. as we reach the later phases of this degeneration (the present period, anti-traditions and forms of anti-gnosis arise purporting to be of spiritual value. the most dangerous facet of this process is how, in the darkest age, fissures will appear in the barrier between the physical world and the lower astral planes, and there will be an intrusion of the malefic inhabitants of this inferior subtle domain. this process of

mores and forget the cosmopolitan nature of israel at that period and the background of the greek mysteries. the gospel of john illustrates this perfectly, it has a strong hellenic orientation and uses terms that clearly come from the greek mystery traditions. when we consider the gnostic identity theory in its full context, then we can consider that the hebrew and greek mysteries are simply two phases of one tradition. indeed it is impossible to decipher many of the numerical codes of the four gospels without reference to greek gematria, traditions and social mores. greek philosophical works were found among the dead sea scrolls and in the nag hammadi finds and it seems likely that the greek philosophers not only formed the backbone for the development of christian doctrine (in terms of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the past. and the closer you look at them the more baffling they become. it s clear, for example, that the animals and birds antedate the geometry of the runways, because many of the trapezoids, rectangles and straight lines bisect (and thus partly obliterate) the more complex figures. the obvious deduction is that the final artwork of the desert as we view it today must have been produced in two phases. moreover, though it seems contrary to the normal laws of technical progress, we must concede that the earlier of the two phases was the more advanced. the execution of the zoomorphic figures called for far higher levels of skill and technology than the etching of the straight lines. but how widely separated in time were the earlier and later artists? scholars do not address themselves to t

rs ago. these conditions prevailed until 17,000 years ago: during the wisconsin ice age there was a temperate-climate refuge in the middle of the arctic ocean for the flora and fauna that could not exist in canada and the united states. 16 russian scientists have concluded that the arctic ocean was warm during most of the last ice age. a report by academicians saks, belov and lapina covering many phases of their oceanographic work 14 the biblical flood and the ice epoch, pp. 109-10. 15 path of the pole, p. 66. 16 ibid, pp. 93, 96. graham hancock fingerprints of the gods 458 highlights the period from about 32,000 to about 18,000 years ago as being one during which particularly warm conditions prevailed.17 as we saw in part iv, huge numbers of warm-blooded, temperate adapted mammal species

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

l is in the form of the wheel of fortune of atu x of the tarot. this path leads down from chesed through the veil of the temple unti l i t connects with netzach. the wheel of fortune is the western equivalent of the hindu wheel of samsara whose spokes are the three gunas or modes of energy: sattvas, rajas and tamas. it is also equivalent to the tibetan wheel of life which divides life into eleven phases of an endless cycle and which is held by the terrible goddess of time, kali. the great turning wheel is our universe. with practice you wi l l be able to see i t in at least two of i ts major aspects (1) it is a necessary field of learning in which man slowly grows from the outermost rim toward the center, and (2. because of an inherent strong seductivity, it is a place of distortion and de

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

unt by nights, not days: nee dierum numerum sed noctium computant, sic constituunt, sic condicunt, nox ducere diem videtur/ tac. germ. c. 11. and much in the same way, the year was named by its winter, which holds the same relation to summer as night to day. a section of time was measured by the number of se ennights, fortnights, months or winters it contained. and that is also the reason why the phases of the moon had such a commanding influence on important undertakings. they are what jornandes cap. 11 calls lunae commoda incommodaque. it is true, the performance of any kind of work was governed by berc. 1 defence of wulften castle, vienna 1766. suppl. p. 71-2. 162. 2 can manhart lave come from maginhart? helbl. 13, 190 has meinharts& amp;gt; phases of the moon. 709 the day and solar tim

the year by. ny ok mft skopo nyt regin oldum at ar-tali/ 1 saem. 34a. hani styrir gongu tungls, oc rse csr nyjum oc ni&um, sn. 12, mani steers the going of the moon, and rules new moons and full. probably even here personification comes into play, for in voluspii 11 (sasm. 2b) nyji and nis"i are dwarfs, i.e. spirits of the sky, who are connected, we do not exactly know how, with those lunar phases n$" ok niis.2 of changeful things it is said]?at gengr eptir n^um ok nrsum/ res alternatur et subit lunae vices. 0. swed. laws have the formula ny oc niffar, for at all times, under any phase/ grutalagli p. 108. so i ny ok nifta, sudh. bygn. 32. upl. vidh. 28, 1. vestg. thiuv. 22, 1; but here the second word seems to have given up its neut. form, and passed into a personal and masc. mo

or one half of the moon s course. since a mention of the first and last quarters has come into use, full-moon and new-nioon signify simply the points of fullness and vacancy that lie between; and now the swedes and danes have equally adopted a fullmane, fuldmaane, as counter- 1 ace. to alvism&l, the alfar call the moon artali (ohg. jarzalo, saem. 49b. 2 comp. with nift ok n^ the gr. evr] kcu vta. phases of the moon. 711 part to nymane, nyrnaane, whereby the old ned, nsd has become superfluous, and the meaning of ny somewhat modified.1 though the ohg. remains do not offer us a neuter niuwi* such a form may have existed, to match the norse ny, seeing that the miilhausen statute of the 13th cent (grasshof p. 252),in granting the stranger that would settle in the town a month s time for the at

ruch) a breaking off, falling off, defectus; which confirms my view, that we reckon the wane from full-moon itself (wtb. 2, 408. ace. to muchar s noricum 2, 36 the waxing and waning moon are called the gesunde and the kranke man (well and ill. 4 following tacitus, he says, the germani always chose either new or full-moon, for after the wadel they thought it unlucky. wadel then comprehends the two phases of new and full moon, but seems to exclude those of the first and last quarter. vol. ii. t 712 sky and stabs. the brem. wtb. 5, 166 e waal, vollmond (like aal for adel, a swamp, and kilian waedel, senium lunae/ from the phrase ology of superst. i 973 one would take wcidel to be a general name for the moon, whether waxing or waning, for the bad wiidel [new-moon] surely implies a good wiidel

d boh. 1 the engl. waddle, which is the same word, would graphically express the oscillation of the (visible) moon from side to side of her path; and if wedel meant that oscillation, it would apply equally to new and to full moon. trans. 2 wezza mehnes, the old moon, in a scotch ballad: i saw the new moon late yestreen wi he auld moon in her arm, jamieson 1, 159. percy 1, 78. halliwell pp. 167-8. phases of the moon. 713 auplnek plenil. here we see another instance of the ruder races having more various and picturesque names for natural pheno mena, which among the more cultivated are replaced by abstract and uniform ones. no doubt teutonic speech in its various branches once possessed other names beside niff and wadel. tacitus merely tells us that the germani held their assemblies at new mo

makes the blood press downwards and 1 the esthonians say to the new-moon: hail, moon! may you grow old, and i keep young! thorn. hiarne p. 40. 2 in demerara grows a tree like the mahogany, called \valala; if cut down at new-moon, the wood is tough and hard to split, if at full, it is soft and splits easily. bamboo planks cut at new-moon last ten years, those cut at full-moon rot within the year. phases of the moon. 715 load the legs (tobler 404b; set about it therefore by the mount ing moonlight. yuk sub v. miyena says, the servian women will wash never a shirt at new-moon, they declare all the linen would get mooned (omiyeniti) in the water, i.e. bulge and pucker, and soon tear; one might find another reason too for washing by the waning moon, that stains and dirt should disappear with t

a sanskrit name for the moon means icpore praeditus, leporem gerens. 2 bergmann s streifer. 3, 40. 204. majer s myth. wtb. 1, 540. 3 donee s illnstr. of shaksp. 1, 16 from the lips of a french traveller, whose telescope the cingalese had often borrowed, to have a good look at the hare in the man in the moon. 717 mani, as one may see from the earth (sva sem sia ma af io sn. 12. that not the moon s phases "but her spots are here meant, is plain enough from the figure itself. no change of the moon could suggest the image of two children with a pail slung on their shoulders. moreover, to this day the swedish people see in the spots of the moon two persons carrying a big bucket on a pole. 1 bil was probably a girl, and hiuki a boy, the former apparently the same as the asynja named togethe

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

, who may assign some sections of this work to the grand master, grand secretary, grand treasurer, or other high officers of the grand lodge. the administrative control of this grand lodge, in accordance with the provisions of the charter from the supreme grand lodge, rests in the exclusive control of the board of directors of the supreme grand lodge and said board of directors may assign certain phases of the administrative work of the grand lodge to officers and members of this body. article iii..section 7c the administrative matters of the order affecting this grand lodge or the general membership shall be directed by the board of directors of the supreme grand lodge, in accordance with such rules and regulations as the legislative and judicial branches may from time to time adopt in ke

e referring to cosmic enlightenment or intuitive impressions as contrasted to objective experience. also alludes to the arcane wisdom imparted to the initiate. its antonym is exoteric, the outer aspect evolution.the progressive growth and perfecting of all that is manifest or in the conception of the cosmic mind. even so-called devolution or disintegration is a part of evolution, being one of its phases. evolution implies onward and forward. it is the fundamental law of nature that every element in nature is tending toward perfection and becoming higher in its rates of vibrations and more evolved in its manifestations.[173] eye.the all-seeing eye depicts the all-inclusive vision and consciousness of god from which nothing is excluded. it appears in most rosicrucian lodges and chapters thro

to scope and manner of operation. natural law operates alike on all planes and in all kingdoms. natural laws are extremely simple and direct, as all such fundamental laws must be. their mission is to insure progressive gradations or cycles of evolution in spite of all the obstacles placed by man to thwart their operation. therefore, natural law establishes such powers, functions, attributes, and phases in the various kingdoms of the universe as will unswervingly impose strict adherence to them in the search after the ideal in each plane, kingdom, class, etc. the idea, the motive, back of natural laws is the preservation of life for the attaining of the ideal expression. such preservation for such purpose recognizes no man-made ideal, no manmade law, no dictates of civilization where these

lled supernatural law; they are the 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

analysis of the laws of connection and condition of mental phenomena. from the rosicrucian point of view it is more than that: it is the science which treats of the soul, its attributes, mind, and consciousness and its purpose, place, and function, as well as its influence in our lives as regards habits, their formation, adoption, rejection, or transmutation, the action and interaction of the two phases of mind, the objective, including its subjective phase, and the subconscious, and many other forms of psychic and mental existence.[199] r reality.the rosicrucians make a very definite distinction between realities and actualities. as stated under the term actual, actualities are the manifestations of the law and order of vibration. on the other hand, realities are real things to the subcon

which are subliminal, that is, which he behind our realizations of self and of the external world. the objective and subjective consciousness are but two of the levels of the stream of consciousness. the subconscious is directly related to the cosmic or universal mind. subconscious mind.the mind in man may not be dual.it may be but one mind, manifesting in two distinct domains at times, or in two phases, but since the manifestations group themselves into two distinct classes, called objective and subconscious, it has become common in psychology, and especially mysticism, to speak of the mind as being dual.subconscious and objective. there are certain aspects of the objective consciousness, when it is introverted, as recollection [203] and imagination which are called subjective. for the fu

crucians: this is to transmute the baser elements of our physical natures into the highest ideal expressions and to transmute our desires and thoughts into living spiritual ideals. thus all of us are striving to become true alchemists and demonstrate the real art of transmutation. triangle.a symbol of the numeral 3, and of perfection in the use of natural laws or in any undertaking. there are two phases or qualities of things. from their blending comes a third or new condition or state, having the attributes of both of the separate ones. truth.whatever is real to us is truth. from the philosophical point of view, whatever lacks reality.that is, what we doubt or which cannot serve us as a point of knowledge.is not accepted as truth. nothing is true merely because it has the sanction of trad

HELENA BLAVATSKY THE KEY TO THEOSOPHY

elf. recollection, remembrance, reminiscence occultists make a difference between these three functions. as, however, a glossary cannot contain the full explanation of every term in all its metaphysical and subtle differences, we can only state here that these terms vary in their applications, according to whether they relate to the past or the present birth, and whether one or the other of these phases of memory emanates from the spiritual or the material brain; or, again, from the "individuality" or the "personality" reincarnation or rebirth the once universal doctrine, which taught that the ego is born on this earth an innumerable number of times. now-a-days it is denied by christians, who seem to misunderstand the teachings of their own gospels. nevertheless, the putting on of flesh pe

HINE PHIL ASPECTS OF EVOCATION

a to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon, astrological conjunctions or planetary hours, for example, which could be added into the servitor.s symbolic instructions. the healing servitor above for example, was instructed to be active for a period of seven days, affecting it.s target recipient for seven minutes, at seven hour intervals. this instruction serves to reinforce the number symbolism& association with harmony

HP LOVECRAFT A DARK LORE

er the top this minute, heaven only knows what fur' then the germ of panic seemed to spread among the seekers. it was one thing to chase the nameless entity, but quite another to find it. spells might be all right- but suppose they weren't? voices began questioning armitage about what he knew of the thing, and no reply seemed quite to satisfy. everyone seemed to feel himself in close proximity to phases of nature and of being utterly forbidden and wholly outside the sane experience of mankind. x. in the end the three men from arkham- old, white-bearded dr armitage, stocky, iron-grey professor rice, and lean, youngish dr morgan, ascended the mountain alone. after much patient instruction regarding its focusing and use, they left the telescope with the frightened group that remained in the r

that twisted so malevolently before they sank into the earth. my next step was to reexamine with microscopic care the deserted hamlet where death had come most abundantly, and where arthur munroe had seen something he never lived to describe. though my vain previous searches had been exceedingly minute, i now had new data to test; for my horrible grave-crawl convinced me that at least one of the phases of the monstrosity had been an underground creature. this time, on the 14th of november, my quest concerned itself mostly with the slopes of cone mountain and maple hill where they overlook the unfortunate hamlet, and i gave particular attention to the loose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on

d; but as i examined the records more carefully, i found that the graves had all been transferred at an early date to the north burial ground on the pawtucket west road. then suddenly i came- by a rare piece of chance, since it was not in the main body of records and might easily have been missed- upon something which aroused my keenest eagerness, fitting in as it did with several of the queerest phases of the affair. it was the record of a lease in 1697, of a small tract of ground to an etienne roulet and wife. at last the french element had appeared- that, and another deeper element of horror which the name conjured up from the darkest recesses of my weird and heterogeneous reading- and i feverishly studied the platting of the locality as it had been before the cutting through and partia

e on the great hill's higher ground, and was now the abode of a negro family much esteemed for occasional washing, housecleaning, and furnace-tending services. to find, in distant salem, such sudden proof of the significance of this familiar rookery in his own family history, was a highly impressive thing to ward; and he resolved to explore the place immediately upon his return. the more mystical phases of the letter, which he took to be some extravagant kind of symbolism, frankly baffled him; though he noted with a thrill of curiousity that the biblical passage referred to- job 14,14- was the familiar verse 'if a man die, shall he live again? all the days of my appointed time will i wait, until my change come' 2 young ward came home in a state of pleasant excitement, and spent the followi

d an interesting study in engineering. never before or since had he seen such instruments or suggestions of instruments as here loomed up on every hand through the burying dust and cobwebs of a century and a half, in many cases evidently shattered as if by the ancient raiders. for many of the chambers seemed wholly untrodden by modern feet, and must have represented the earliest and most obsolete phases of joseph curwen's experimentation. finally there came a room of obvious modernity, or at least of recent occupancy. there were oil heaters, bookshelves and tables, chairs and cabinets, and a desk piled high with papers of varying antiquity and contemporaneousness. candlesticks and oil lamps stood about in several places; and finding a match-safe handy, willett lighted such as were ready fo

he had better have the revelation in written form. reading and re-reading at leisure will leave with him a more convincing picture than my confused tongue could hope to convey. he can do anything that he thinks best with this account- showing it, with suitable comment, in any quarters where it will be likely to accomplish good. it is for the sake of such readers as are unfamiliar with the earlier phases of my case that i am prefacing the revelation itself with a fairly ample summary of its background. my name is nathaniel wingate peaslee, and those who recall the newspaper tales of a generation back- or the letters and articles in psychological journals six or seven years ago- will know who and what i am. the press was filled with the details of my strange amnesia in 1908-13, and much was

ichthyic life which everywhere abounded. of the physiology, psychology, folkways, and detailed history of the great race my visions preserved but little information, and many of the scattered points i here set down were gleaned from my study of old legends and other cases rather than from my own dreaming. for in time, of course, my reading and research caught up with and passed the dreams in many phases, so that certain dream-fragments were explained in advance and formed verifications of what i had learned. this consolingly established my belief that similar reading and research, accomplished by my secondary self, had formed the source of the whole terrible fabric of pseudomemories. the period of my dreams, apparently, was one somewhat less than 150,000,000 years ago, when the palaeozoic

f one whom i found, upon inquiry, to be a mining engineer of considerable prominence. enclosed were some very curious snapshots. i will reproduce the text in its entirety, and no reader can fail to understand how tremendous an effect it and the photographs had upon me. i was, for a time, almost stunned and incredulous; for although i had often thought that some basis of fact must underlie certain phases of the legends which had coloured my dreams, i was none the less unprepared for anything like a tangible survival from a lost world remote beyond all imagination. most devastating of all were the photographs- for here, in cold, incontrovertible realism, there stood out against a background of sand certain worn-down, water-ridged, storm-weathered blocks of stone whose slightly convex tops an

e, waiting and slowly weakening in black abysses while varied shapes of life drag out their multimillennial courses on the planet's age-racked surface? i do not know. if that abyss and what i held were real, there is no hope. then, all too truly, there lies upon this world of man a mocking and incredible shadow out of time. but, mercifully, there is no proof that these things are other than fresh phases of my myth-born dreams. i did not bring back the metal case that would have been a proof, and so far those subterrene corridors have not been found. if the laws of the universe are kind, they will never be found. but i must tell my son what i saw or thought i saw, and let him use his judgment as a psychologist in gauging the reality of my experience, and communicating this account to others

h in the reports. such persons tried to point out that the early legends had a significant persistence and uniformity, and that the virtually unexplored nature of the vermont hills made it unwise to be dogmatic about what might or might not dwell among them; nor could they be silenced by my assurance that all the myths were of a well-known pattern common to most of mankind and determined by early phases of imaginative experience which always produced the same type of delusion. it was of no use to demonstrate to such opponents that the vermont myths differed but little in essence from those universal legends of natural personification which filled the ancient world with fauns and dryads and satyrs, suggested the kallikanzarai of modern greece, and gave to wild wales and ireland their dark h

conflicting unrealities made me wonder whether this whole distantly reported drama of fantastic forces were not a kind of half-illusory dream created largely within my own mind. then i thought of the phonograph record and gave way to still greater bewilderment. the letter seemed so unlike anything which could have been expected! as i analysed my impression, i saw that it consisted of two distinct phases. first, granting that akeley had been sane before and was still sane, the indicated change in the situation itself was so swift and unthinkable. and secondly, the change in akeley s own manner, attitude, and language was so vastly beyond the normal or the predictable. the man s whole personality seemed to have undergone an insidious mutation- a mutation so deep that one could scarcely recon

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ressing us afresh at every new angle of vision. it was a mirage in solid stone, and were it not for the photographs, i would still doubt that such a thing could be. the general type of masonry was identical with that of the rampart we had examined; but the extravagant shapes which this masonry took in its urban manifestations were past all description. even the pictures illustrate only one or two phases of its endless variety, preternatural massiveness, and utterly alien exoticism. there were geometrical forms for which an euclid would scarcely find a name- cones of all degrees of irregularity and truncation, terraces of every sort of provocative disproportion, shafts with odd bulbous enlargements, broken columns in curious groups, and five-pointed or five-ridged arrangements of mad grotes

. the best of the maps and diagrams were on the walls of a frightful abyss below even the ancient ground level- a cavern perhaps two hundred feet square and sixty feet high, which had almost undoubtedly been an educational center of some sort. there were many provoking repetitions of the same material in different rooms and buildings, since certain chapters of experience, and certain summaries or phases of racial history, had evidently been favorites with different decorators or dwellers. sometimes, though, variant versions of the same theme proved useful in settling debatable points and filling up gaps. i still wonder that we deduced so much in the short time at our disposal. of course, we even now have only the barest outline- and much of that was obtained later on from a study of the ph

HP LOVECRAFT THE LURKING FEAR

that twisted so malevolently before they sank into the earth. my next step was to reexamine with microscopic care the deserted hamlet where death had come most abundantly, and where arthur -munroe had seen something he never lived to describe. though my vain previous searches had been exceedingly minute, i now had new data to test; for my horrible grave-crawl convinced me that at least one of the phases of the monstrosity had been an underground creature. this time, on the 14th of november, my quest concerned itself mostly with the slopes of cone mountain and maple hill where they overlook the unfortunate hamlet, and i gave particular attention to the loose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

e reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom projections differentiated only by the angle at which

e his present apparent absence of body; he knew that the key was still with him. while the silence still lasted, randolph carter radiated forth the thoughts and questions which assailed him. he knew that in this ultimate abyss he was equidistant from every facet of his archetype- human or non-human, terrestrial or ertra-terrestrial, galactic or tran-galactic; and his curiosity regarding the other phases of his being- especially those phases which were farthest from an earthly 1928 in time and space, or which had most persistently haunted his dreams throughout life- was at fever beat he felt that his archetypal entity could at will send him bodily to any of these phases of bygone and distant life by changing his consciousness-plane and despite the marvels he had undergone he burned for the

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

as a gift from the past. but nothing that lives is safe from time, so that witchcraft, like a story of an ancient battle told and retold through the ages, is tainted by exaggeration and twisted by falsehood as it is handed down through the years. originally witches were involved in teaching, guiding and healing- all of the highly respected arts. their practices were associated with all the vital phases of man: health, wealth and love. in later years, through fear and ignorance, the stamp of evil was placed upon those who possessed these strange powers, so that today witchcraft is either regarded as a complete myth or the misguided efforts of historic villains. there are so many false ideas about witches that little truth remains in the public mind. yet there are real witches today. contra

d have started and spread as it did. everybody's imagination was captured by the idea of this power, which is actually only a way to reinforce the mind's potential. as noted, the earliest witches were alchemists whose prime concern was discovering a chemical way to create gold. and there were women who taught young girls how to capture their true loves by digging certain roots under certain lunar phases. however, these women weren't really witches; they were superstitious peasants, thoroughly steeped in herbal lore, who lived throughout most of the european countries. herbs were used extensively in ancient rome, as well. they were not only employed for refreshment, but also burned as offerings to the gods. frequently, inhalation of certain fumes would cause odd reactions, which led to the

days. there are certain traditional days to do certain things; all sorts of tricky things that most women know about. a sunday marriage is blessed and, of course, this may be why so many more people get married on sunday than on any other day (sunday marriages are customary in the united states) monday marriages are likely to face great ups and downs and changes because of the connection with the phases of the moon. tuesday weddings mean arguments and a bit of inconstant behaviour (it's mars' day, which means a lot of strife and trouble and difficulties) wednesday is based on commercial, level-headed values, control over emotions. thursday is pretty good if you want to have a swinging affair and a lot of unexpected money coming in. friday, being a venus-ruled day, can be a day of sorrow. l

e what destiny has in store; a witch occupies herself, mainly, with tampering with that destiny, causing things to happen in the future. of all the spells, there is one that can sweep over every portion of our lives to solve single problems or alter the entire life pattern, but it is a difficult spell and requires study. it requires twelve circles, each with a different meaning in relation to the phases of your life, and a deck of playing cards. not tarot cards. everyone interested in fortune-telling has heard much about the supposedly mystic tarot deck. the tarot deck is nonsense. through the centuries, any meaning it may ever have had has been lost and corrupted. through the generations it has changed form hundreds of times. you might as well make up your own meanings for the cards. so u

eir fellow man ought to review the widespread observance of superstition among all peoples of the world, rich and poor, young and old. all superstitions are traced back to meaningful ideas or customs. like witchcraft, they survived because they did have meaning. unlike witchcraft, most of their true meanings have been lost down through the generations. you don't have to look very far to find some phases of witchcraft used in today's world. even the pennsylvania dutch, who are considered very good, highly religious people, use a form of witchcraft. they use strange writings and hexes on their barns and over their doorways to protect them from things considered evil, and to promote good. everything changes in time. there is nothing that exists today that existed in the same exact form a few

INITIATION INTO HERMETICS

world of akasa without any effort. the same can be said about the material side, and he can fathom the past, present and future once he has established the communication between his spirit and that of the person with respect to akasa. psychography is a variant of psychometry, but it is of little importance to a magician. through the connecting link the sender of the letter can be detected in all phases of his existence, but the object itself can serve to establish the contact with the respective person, influencing him mentally or physically and psychically. from these arguments it has become patent that psychometry is nothing else but a subvariant of clairvoyance, which has already been dealt with in a previous chapter. 8. memory suggestion as we know, memory is an intellectual property

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

as giving me clear results through the activation of existing scholarly material. i think the process the mr. thorsson has developed has the potential of changing the way we do both magic and scholarship in our world, and is of special significance at this time of ideational shift. the process is one of objective analysis, followed by subjective synthesis, and finally enactment. let's examine the phases. objective analysis. if i wish to re-create the practices of others, the first place to start is the hard facts. i am fortunate at the wealth of operant material available to me, the papyri and tablets. likewise a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts c

IRISH WITCHCRAFT AND DEMONOLOGY

is remoteness. it would seem to have been prevented from acquiring and assimilating the varying and complex features which went to make up the witchcraft conception. or, to put it in other words, medi val witchcraft was a byproduct of the civilisation of the roman empire. ireland's civilisation developed along other and more barbaric lines, and so had no opportunity of assimilating the particular phases of that belief which obtained elsewhere in europe. consequently, when the anglo-normans came over, they found that the native celts had no predisposition towards accepting the view of the witch as an emissary of satan and p. 8 an enemy of the church, though they fully believed in supernatural influences of both good and evil, and credited their bards and druids with the possession of powers

ISIS UNVEILED

gration, and the babylonians were one of the first peoples benefited thereby" these khaldi were the worshipers of the moon-god, deus-lunus, from which fact we may infer that the akkadi- ans if such must be their name: belonged to the race of the kings of the moon, whom tradition shows as having reigned in praydga now allah&bad. with them the trinity of deus-lunus was manifested in the three lunar phases, completing the quaternary with the fourth, and typi- fying the death of the moon-god in its gradual waning and final disap- pearance. this death was allegorised by them, and attributed to the triumph of the genius of evil over the light-giving deity; as the later na- tions allegorized the death of their sun-gods, c^iris and apollo, at the hands of lyphon and the great dragon ^thon, when th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

spirit of god, and to the confounding and annihilation of atheism revelation. affirmatively we shall now, therefore, offer to the attention of the reader the universal scattering of the fire- monuments, taking up at the outself certain positions about them. narrowly considered, it will be found that all religions transcend up into this spiritual fire-floor, on which, to speak metaphysically, the phases of time were laid. material fire, which is the brighter as the matter which constitutes it is the blacker, is the shadow (so to express, or to speak, necessarily with words, which have no meaning in the spirit) of the spirit-light, which invests itself in it as the mask in which alone it can be possible. thus, material light being the very opposite of god, the egyptians who were undoubtedly

l, legendary, philosophical creed-truth, unexplainable (and only to be admitted without question) truth; but truth, however mysterious and awing, yet cogent, and not to be of philosophy (that is, illumination) denied. the death and descent of balder into the hell of the scandinavians may be supposed to be the purgatory of the human unit (or the god-illuminate, from the light (through the god-dark phases of being, back into its native light. balder was the scandinavian sun-god, and the same as the egyptian osiris, the greek hercules, bacchus, and phoebus, or apollo, the indian crishna, the persian mithras, the aten of the empires of insular asia; or, even of the sidonians, the athyr or ashtaroth. the presences of all these divinities indeed, of all gods were of the semblance of fire; and we

mysterious (very probably of a superstitious and supernatural) character, in this exceedingly ancient memorial of the mythic british and heroic time at winchester. when spires or steeples were placed on churches, and succeeded the pyramidal tower, or square or round tower, these pointed erections were only the perpetuations of the original monolith. the universal signal was reproduced through the phases of architecture. the supposition that the object of the steeple was to point out the church to the surrounding country explains but half its meaning. at one period of our history, the signal-lights abounded all over the country as numerously as church-spires do in the present days. exalted on eminences, dotting hills, spiring on cliffs, perched on promontories, from sea inland, and from the

57. 212 the rosicrucians (hercules, as the hydra or dragon-slayer. these mounts in the channel are secondary hercules pillars, similar to calpe and abyla. figs. 60, 61. heads of ships: a. fiddle-head; b, c, d. gondola; e. ceres reaping-hook, also saturn; f. blade and fasces; g. beak of galley; h. glaive; i. prow of grecian galley. the architectural genealogy of the tower or steeple displays other phases of the alterations of the upright. all towers are descendants of the biblical votive stones, and fig. 62. stonehenge. in multiplying have changed in aspect according to the ideas of the people of the country in which they were druidical stones. 213 raised. this architectural genealogy of the tower or steeple gives many varieties. the groups on p. 218 supply new changes in the tower fig. 63

iwise. 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 light. it is absorption into annihilation, or into victory, oblivious of the vexations of life. here, in this fulness of light, or independence of all worlds

his mystic idea, which is hidden in the hieroglyphics called letters, is supposed by the more profound of the talmudists to be the introduction of man 310 the rosicrucians. into the world, through the very fact and in the force of his fall, or as arising through the temptation, the chief agent or efficient in which is the snake. thus every letter is an anagram of man, woman, and snake, in various phases of the story. each letter has embodied in it the legend of the temptation, and conceals it safely in a sign. ut omnia uno tenore currant, redeamus ad mysticam serpentis significationem. si igitur sub serpentis imagine phallicum signum intelligimus, quam plana sunt et concinna cuncta pictura lineamenta. neque enim pro phallo poneretur serpens nisi res significata cum typo accurate congrueret

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ticism (jerusalem: schocken publishing house, 1941; reprinted frequently, new york: schocken books. more recently, joseph dan devoted a chapter to sy in his valuable book, the ancient jewish mysticism (tel aviv: m[inistry] o[f] d[efense] books, 1993. dan provides a marvelous summary of sy and the questions it poses to modern scholarship. also see the language of creation and its grammar and three phases of the history of the sefer yezira, which are chapters 5 and 6 of dan s collected articles: jewish mysticism, vol. 1: late antiquity (northvale jerusalem: jason aronson inc, 1998. in moshe idel s ambitious absorbing perfections: kabbalah and interpretation (new haven london: yale university press, 2002, there are several discussions of sy, as in (page 34ff) sefer yezirah and linguistic crea

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

moon can be denoted simply by dingir. akkadian ilu (g194. egod f. moon as the celestial body is in akkadian (w)arhu (g169, in more poetic cases either mulgal (g62) or more often as mulbir (g56, which gossmann suggests to read as mulkalam2, with the akkadian translation in both cases mulkal tu ethe kidney star f. as a pseudonym, this combination can be also used to mark mercury and mars. different phases of the moon could be mentioned by their own names: the new moon from the first to fifth day was called ud.sar da-nu-u, on 6th-10th day the half moon was ka-li-tu de-a, full moon of 11th-15th day was aga ta.-ri -ti ethe tiara of the full moon f (gossmann 1950: 133, etc. figure 6. widespread ways of writing emoon f in cuneiform: d30, den.zu and mulgal. all these were read alike: sin. the sun

LAITMAN M FROM CHAOS TO HARMONY

lobal village is not coincidental. rather, it is a natural stage, as civilization evolves toward comprehensive harmony. according to evolutionary biologist elisabet sahtouris, at the end of the process there will be one system whose parts will be interconnected in reciprocity and collaboration. in a lecture given at a conference in tokyo in 2005, sahtouris explained that evolution is comprised of phases of individualization, conflict, and competition. at the end of these stages the elements unite into a single, harmonious system. she used as an example the evolutionary process of life on earth. billions of years ago, earth was inhabited by bacteria. the bacteria proliferated and thus began to compete for nature s resources, such as food and territories. consequently, a new entity a bacteri

s, presented before us, we understand that in any being of the four types still, vegetative, animate, and speaking, both as a whole and in particular, we find a purposeful guidance, meaning a slow and gradual growth by way of cause and effect. this is similar to a fruit on a tree, guided to a favorable purpose of finally becoming a sweet and fine-looking fruit. and go and ask a botanist, how many phases the fruit undergoes from the time it becomes visible until it is completely ripe. not only do its preceding phases show no evidence of its sweet and fine-looking end, but as if to vex, they show the opposite of the final shape: the sweeter the fruit is at its end, the more bitter it is in the earlier phases of its development. the truth is, nature s perfection is not apparent in any creatur

t attain nature s thought. such scrutiny can lead us to balance with nature at the speaking level. in other words, it raises one to the chapter ten: balance with nature 147 degree of the corrected speaking. in that state, we can transcend the boundaries of time, space, and motion, and sense the entire flow of reality. the beginning of the process and its end unite, and we are aware of how all the phases in the process gradually surface within. this allows us to perceive how all the phases are joined in wondrous harmony, how they are interdependent, and how they affect one another. thus, one completes the evolutionary circle and no longer sees a beginning or an end in times, in places, or in processes, since one discovers that everything preexists in nature s plan. attaining nature s though

nues. to summarize, the return to nature is not connected to the spiritual process of achieving balance with nature. it might even deflect our attention from the need to search for balance at the speaking degree within us, the level of thought. chapter ten: balance with nature 149 the wisdom of kabbalah, whose principles have been presented in this part of the book, specifies all the evolutionary phases we have experienced, and those we have yet to experience to reach nature s goal. it explains that we are at the threshold of a dramatic change in people s awareness. humanity will come to realize nature s plan, there is no question about that. the only question that remains is, how soon will it do so? 151 part two israel s role 153 israel s role the first part of this book explored both glo

the book of zohar was concealed. the next time the book appeared israel s role 165 was in 13th century spain. then, in the 16th century, about 1,400 years after the writing of the zohar, the ari (rabbi isaac luria) appeared in zephath, a city of kabbalists in the north of israel. in a systematic, scientific language he revealed the zohar s correction method. he also described in great detail the phases of the correction of the ego, leading to balance with the comprehensive nature. his writings contain depictions of the structure of the higher world, and explain how one can be admitted into that dimension of reality and live within it. however, since the ego had not yet fully manifested its power during the ari s lifetime, only few could understand him. this is because keener perception ar

ole was to urge them forward to greater egoistic evolution. hence, jews led the cultural, scientific, economic, and technological revolutions. these would accelerate the realization that egoism only brings the world to a dead end, and that we must correct it. today, along with our awareness of our need to correct the ego, we should learn how to implement the correction method. there are different phases in this process. first, the people of israel must correct themselves and regain balance with nature, which they lost some 2,000 years ago. for this to unfold, they must come to know the correction method they have been detached from, and begin to 170 from chaos to harmony use it. once they do that, they will serve as an altruistic example to the whole of humanity, and will fulfill their rol

ple to reacquaint themselves with life s purpose, which had been forgotten since the ruin of the temple. they urged the people to use the wisdom of kabbalah to that end. kabbalah is unique in the sense that it does not allow one to materialize, since the language it uses is not the language of the branches, but a coded language of worlds and sefirot. it depicts all the elements of the ego and the phases to correct each of them in detail. using graphs, charts, and calculations, kabbalah leads the individual through the steps of the correction of the ego, points to the next step required at every stage, and explains how it should be done. it leaves no room for imagining that one can reach anything good in one s life without correcting one s ego. finally, it shows that the way to achieve this

LAITMAN M KABBALAH REVEALED

ng the spiritual path. nevertheless, it is very important to remember that the drawings do not represent tangible objects. they are simply images used to explain spiritual states, which concern one s most intimate relationship with the creator, with nature. 54 kabbalah revealed t h e s p i r i t ua l wo r l d s creation is made entirely of a desire to receive pleasure. this desire evolved in four phases, the last of which is called a creature (figure 1. this template structure of evolution of desires is the basis for everything that exists. figure 1 describes the making of the creature. if we treat that making as a story, it will help us remember that the drawings describe emotional, spiritual states, not places or objects. before anything is created, it has to be thought out, planned. in

and now i see the light. when that happens to us, we realize that whatever wisdom has manifested, it has always been there, albeit hidden from the eye. it s as if the night s darkness has turned to daylight and the invisible has been made visible. and because this light brings knowledge with it, kabbalists called it light of wisdom, and the method to receive it, the wisdom of kabbalah. four basic phases let s go back to our story. to put the thought of giving pleasure into practice, the creator designed a creation that specifically wants to receive the. figure 1: the five evolutionary phases of the will to receive. downward arrows mark the creator s entering light; upward arrows mark the creature s desire to delight the creator. 56 kabbalah revealed pleasure of being identical to the creat

e, feels that the pleasure comes from a giver, it senses that real pleasure lies in giving, not in receiving. as a result, the will to receive begins to want to give (note the upward arrow extending from the second kli xthe cup in the drawing. this is a whole new phase xphase two. let s examine what makes this a new phase. if we look at the kli itself, we see that it doesn t change throughout the phases. this means that the will to receive is just as active as it was before. because the will to receive was designed in the thought of creation, it is eternal and can never be changed. however, in phase two the will to receive wants to receive pleasure from giving, not from receiving, and this is a fundamental change. the great difference is that phase two needs another being to whom it can gi

york, and everyone else. now we can see why nature s law is altruism and giving, and not the law of receiving, even though the will to 58 kabbalah revealed receive lies at the basis of every creature s motivation, just as in phase one. from the minute creation has both a desire to receive and a desire to give, everything that will happen to it will stem from the relationship between the first two phases. as we ve just shown, the desire to give in phase two forces it to communicate, to seek someone who needs to receive. therefore, phase two now begins to examine what it can give to the creator. after all, to whom else could it give? but when phase two actually tries to give, it discovers that all the creator wants is to give. he has absolutely no desire to receive. besides, what can the cre

that the baby is actually giving pleasure to its mother simply by wanting to eat. therefore, in phase three, the will to receive chooses to receive, and in so doing gives back to root phase, to the creator. now we have a complete circle where both the origin of creation 59 players are givers: phase zero, the creator, gives to the creature, which is phase one, and the creature, having gone through phases one, two, and three, gives back to the creator by receiving from him. in figure 1, the downward arrow in phase three indicates that its act is reception, as in phase one, but the upward arrow indicates that its intention is to give, as in phase two. and once again, both actions use the same will to receive as in phases one and two; this doesn t change at all. as we ve seen before, our egois

own; then you ll understand. in kabbalah, understanding the thought of creation x the deepest level of understanding xis called attainment. this is what the will to receive craves in the last phase xphase four. one of the most common terms in kabbalah is sefirot. the word comes from the hebrew word, sapir (sapphire) and each sefira (singular for sefirot) has its own light. also, each of the four phases is named after one or more sefira. phase zero is named keter, phase one, hochma, phase two, bina, phase three, zeir anpin, and phase four, malchut. actually, there are ten sefirot because zeir anpin is composed of six sefirot: hesed, gevura, tifferet, netzah, hod, and yesod. therefore, the complete set of sefirot is keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, and malch

until we understand it, we will have no peace of mind. t h e q u e s t fo r t h e t h o u g h t o f c r e at i o n even though the creator wants us to receive the pleasure of becoming identical to him, he didn t give us this desire to begin with. all that he gave us xthe creature, the united soul of adam ha rishon xwas a craving for the ultimate pleasure. however, as we can see in the sequence of phases, the creator did not infuse the creature with a desire to be like him; this is something that evolved within it through the phases. in phase three, the creature had already received everything and intended to give back to the creator. the sequence could have ended right then and there, as the creature was already doing exactly what the creator was doing xgiving. in that sense, they were now

re that someone besides me exists, and that this someone has something that i want, or is something that i d like to be. in other words, i not only realize that there is someone else besides me, but i realize that that someone is different from me. and not just different, but better. otherwise, why would i want to be like him? therefore, malchut, phase four, is very different from the first three phases because it wants to receive a very specific kind of pleasure (hence the thicker arrow) xthat of being figure 2: the arrow from malchut to the creator indicates malchut s focused desire on becoming creator-like. the origin of creation 63 identical to the creator. from the creator s perspective, malchut s desire completes the thought of creation, the cycle that he originally had in mind (figu

ower part. because there are five levels of desires xstill, vegetative, animate, speaking, and spiritual xeach level is analyzed. the workable ones create worlds, and the (as yet) unworkable ones create the creature. earlier in this chapter we said that the four-phase pattern is the basis for everything that exists. therefore, the worlds evolve by the same model that worked in the creation of the phases. the left-hand side of figure 4 is a look the origin of creation 67 into the contents of phase four, showing its division into upper and lower parts, and that the upper part contains the worlds and the lower part contains the creature. figure 4: left hand side of the drawing focuses on malchut s inner structure, showing that it s the source of all the spiritual worlds as well as the corpore

. after all, phase four is us, so if we understand how it works, we might learn something about ourselves. phase four, malchut, didn t just pop up out of nowhere. it evolved from phase three, which evolved from phase two, etc. similarly, abraham lincoln didn t just pop up as president. he grew from baby abe, to a child, to a youth, and to an adult who finally became president. but the preliminary phases don t disappear. without them, president lincoln would not have become president lincoln. the reason we can t see them is because the most developed level always dominates and overshadows the less developed. but the last, highest level, not only feels their existence within it, it works with these other levels. this is why there are times when we all feel like children, especially when touc

evels. this is why there are times when we all feel like children, especially when touched in places where we haven t matured. it s simply that these places are not covered by a grownup layer, and those soft spots make us feel as defenseless as kids. this multilayered structure is what enables us to eventually become parents. in the process of raising children, we combine our present and previous phases: we understand the situations our children experience because we d had similar experiences. we relate to those situations with the knowledge and experience we ve accumulated over the years. the origin of creation 69 the reason we are built this way is that malchut (to call it by its commonly used name) is built in exactly the same way. all of malchut s previous phases exist within it and he

ive light in order to give to the creator when they were first created. now they must surface one by one and become corrected xworkable xwith the help of the worlds, the workable desires. thus, just like the upper part of phase four, its lower part is divided into still, vegetative, animate, and speaking levels of desire. adam ha rishon evolves by the same degrees as the worlds and the four basic phases. but 72 kabbalah revealed adam s desires are egoistic, self-centered; this is why he couldn t receive light to begin with. as a result, we, the parts of adam s soul, have lost the sensation of wholeness and unity in which we were created. we must understand how the spiritual system works. the creator s desire is to give; this is why he created us and sustains us. as we ve said, a desire to

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

, prevails over the desire to steal. however, if the amount is sufficiently great, then the pull toward gratification is much stronger than the ability to withstand it. in this way, the creator generated the conditions for freedom of choice that we require to overcome our egoism. he divided the soul into a multitude of parts, and then separated every part into many successive stages of corrective phases (where each phase compels the part to garb into a human body. he then broke every state of a human being into a number of ascents and descents required for the quest to alter one s nature- 160- attaining the worlds beyond if we feel love for the creator, we must immediately attempt to adjoin in ourselves feelings of fear as well, in order to be sure that our feeling of love is not egoistic

tantly deepen and expand our thoughts about something, and strive to constantly return to this thought, gradually this desire will begin to increase with respect to the other desires. in this way, we can alter the correlation of our desires. with constant thoughts about a small desire, we can increase it into such a large desire, it will overshadow all the other desires and determine our essence. phases of revelation the lowest level on the scale of the spiritual resembles the inanimate part of nature, similar to bodies in space, or minerals, and so on. this inanimate level is also called "not alive" the inanimate level in the spiritual (or someone who is found there) is not capable of acting in an independent fashion. nor can it reveal characteristics of its own, since the desire to have

egin to perceive the spiritual actions of the creator behind the names of objects and actions of our world. from all the above, it becomes clear that in creation there are two participants: the creator and the human being, who was created by the almighty. all the other visions that arise before us, whether our perception of our world or even our perception of higher worlds, are only the different phases of revelation and disclosure of the creator on his way to coming closer to us- 226- attaining the worlds beyond 19 spiritual levels the entire creation can be described as a function of four parameters: time, soul, world, and source of existence. these are regulated from the inside by the will and the wishes of the creator. time: a cause-and-effect progression of events that takes place wit

he development of events. this occurs with each of us and with humanity in general, and is the plan for governing the entire creation and bringing it to the initially predetermined condition. when he decided to create all the worlds and the human beings in them to bring them closer to him, the creator gradually decreased his presence by diminishing his light in order to create our world. the four phases of gradual (from above downwards) concealment of the creator s presence are known as "the worlds" these are: atzilut: a world in which those present are completely unified with the creator. beria: a world in which those present have a connection with the creator. yetzira: a world in which those present perceive the creator- 227- assiya: a world in which those present almost completely or co

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s by sensing the giver (state one, and consequently wanting to be like the giver (state two. in that state it becomes worthwhile for the creature to be like the giver (state three. however, this is only a phase in the formation of the will to receive, and the creature is not really aware that it is receiving anything. in fact, the creature isn t aware of any of these observations; they are merely phases in the evolution of the crude will to receive. this crude desire must still descend, formulate, and drift t h e n a t u r e o f m a t t e r 33 far from the creator until it stops sensing him altogether. it must descend to the level of our world, and only then will it sense the desire in it as its own independent will (state four. in this way, it will believe that it s free and does not subm

e upper worlds pertain to a higher level of existence than our world, where time, space, and motion do not exist, but only abstract forces. it follows that kabbalah contains the existence of all times as they are expressed in our world. kabbalah is a means to help us research all the states of existence. this sequence of states includes our state before our souls dress in physical bodies, all our phases while we exist in this world, and our situation once the soul departs from the body and returns to its root in the upper world. t h e s t ru c t u r e o f r e a l i t y 93 kabbalah deals with everything that expands from the creator to the reality that he has created, and which he leads to his desired goal. kabbalah does not deal with the creator himself. in light of the crisis that humanit

ntinues to feel the same reality as before with the ordinary five senses, but at the same time perceives the forces beyond the perceptual boundaries of the five senses with the help of the sixth sense. the hidden reality becomes more and more lucid, and the existence of another reality beyond the picture of this world becomes apparent. the revelation of the spiritual reality is divided into three phases, called ibur (gestation, katnut (infancy, and gadlut (adulthood. in the first phase, the ibur, we can see our state, but cannot understand it. in the second phase, the katnut, we understands that something is happening, but still cannot independently participate in spiritual action. in the third phase, the gadlut, we obtain the strength and wisdom to participate in spiritual action and affe

ates the kli filled it immediately. there is no lapse between the making of the kli and its filling. when kabbalists say that light emits from the creator, they mean that there is already a kli that is filled with it. we must not forget that, unlike our time-related language, there is no time in spirituality. this is why we say that a kli was first made and then filled. but in spirituality, these phases are simultaneous; the beginning and the end are at the same point. hence, the abstract form is really nonexistent, since the form, or light, is already clothed in its vessel. our imagination can separate the light from the kli. we can assume that the light within the kli probably exists outside the kli as well, although we have no perception of what is outside the kli. let us try to demonst

souls that feel disconnected from one another. it is from this picture of reality that we must crave to return to the state of malchut de ein sof. by saying that our reality is virtual, we refer to the discernment that we make when discovering that this is how things stand. perceiving such reality as virtual does not prevent us from working with it; we need only understand that this is one of the phases we must experience. this can be compared to a child with lots of fantasies. the fantasies do not annul the child s world, and we know that these fantasies are appropriate for the child s stage of growth. similarly, when entering a higher reality, we relate to the previous reality as though it were fictitious, though it is very real to those still at that level. there is a kind of barrier be

departure from the creator, from the form of bestowal. creator the degree that one should reach at the end of all the corrections. the hebrew word boreh (creator) comes from the words bo re eh (come see. this is the degree that one should come and see, meaning attain on one s own. g l o s s a r y 193 creature the will to receive that discovers its connection to the creator. degrees of attainment phases in the correction of the intention in which the attribute of bestowal is felt. division of the soul of adam ha rishon the division of the general soul into particular souls, meaning individual desires. when all the desires in adam ha rishon had a common intention to bestow upon the creator they were united as one. when the intention in the desires was reversed into an aim for self-gratifica

LAITMAN M THE KABBALAH EXPERIENCE

15 man, the objective of creation, is obliged to transform the will for self-enjoyment into the will to please the creator. when one acquires this intent, the desire to enjoy becomes equal to the creator s desire to give. in conclusion, the creature brings self to perfection by the correct use of its only attribute v the reception of pleasure. changing the intent of one s desire involves several phases: 1. avoiding using desire in its original form. 2. isolating from one s desire to enjoy only those desires worthy, in quantity and quality, to be used to please the creator. 3. spiritually coupling with, and discovering, the creator (possible only through the isolation of the desire, with a corrected aim. the first two corrections are called circumcision, and, like all other corrections, ar

o the zohar not revealed before the time of the ari. why was it not revealed to his predecessors? and most perplexing of all, why were the words of the ari and the commentary to the zohar not revealed until today? in order to make it easier to understand, let me explain the words of baal hasulam in simpler words. first, why was the zohar hidden? the answer is that the world has gone through three phases of development during its 6000 years of existence. the first 2000 are called, tohu; the middle 2000, torah; and the last 2000- the days of the messiah. during the first 2000 years the souls, that descended were sublime souls with small lights. they were not even given the torah because for these souls, simply existing was enough to correct them. in the next 2000 years, coarser souls descend

ress, too? t h e s t u d y o f k a b b a l a h 127 a: what you describe is not a spiritual phenomenon, but a psychological one. the same thing will happen with any text you delve into before you go to sleep. nonetheless, the fact that you study before you go to sleep and continue to feel the text during sleep is very beneficial. we usually study kabbalah (the structure of the worlds, the sefirot, phases, light, vessels) between 3:00 am and 5:30 am before we go to work in the morning. i recommend that you learn that material one hour in the morning and read the letters and articles for fun in the evening. r e a d i n g b e f o r e s l e e p q: what should i read before going to sleep? a: my teacher read shamati before sleep. that last night before leaving me he gave it to me, and, falling a

o climb the ladder. but that is only ideally. in real life it takes twice or even three times as long to succeed. s p i r i t ua l wo r k 191 what i am saying now refers to souls of the 1990 s, but things should take less time in the 21st century because the souls that descend today are a lot closer to spirituality to begin with. m y s o n s d e f e at e d m e q: why is the last phase of the four phases of development characterized as an argument with the creator? a: the maturity of the soul and one s desire are determined by one s desire to rise above one s current level. the still level is characterized by a lack of independence, the vegetative is more independent, the animate, more independent than the vegetative, and man is the last of these phases. man actually consists of these four

ment. in other words, the mind evolves to the degree that is necessary to satisfy one s desires. but if we should desire spirituality, if we suddenly feel that we want something not available in this world, then we begin to search for it. we are directed to kabbalah from above (quite often we are directed elsewhere, toward other spiritual techniques which means that we must go through still other phases of development. it might take several more lifetimes before we arrive at kabbalah. finally, when we begin to study kabbalah, our every desire begins to grow within us. we become more egoistic, and therefore smarter. greater worldly desires are born, especially sexual ones. t h e k a b b a l a h e x p e r i e n c e 216 as the sages of the talmud say: after the ruin of the temple, the taste o

rm with the attributes of the creator, to the extent that his screen can bear it. thus, the higher his degree is, the more a person resembles the creator. he studies the attributes of the creator (the upper nine sefirot) and adopts them. f r o m t h e c r e at o r t o t h e c r e at u r e q: how many worlds separate the soul from the light? a: here is what happens from above downward: 1. the four phases of direct light. 2. the birth of the world of ein sof (infinity. 3. the first restriction of malchut. 4. the birth of the world of adam kadmon (ak. 5. the second restriction. 6. the breaking of the screen of malchut. 7. the creation of the worlds: atzilut, beria, yetzira, assiya. 8. the creation of the soul of the first man (adam ha rishon. 9. the breaking of the soul into pieces. 10. the d

LAITMAN M THE PATH OF KABBALAH

in stone by an upper power and were not written by the creator on papyrus. there was always a kabbalist who sat down and put spiritual research on paper. that research is done from below (our world) upward. the fact is, the ascent from below upward is personal and differs from one person to another. there are certainly common methods, gent h e pa t h o f k a b b a l a h 36 eral rules, degrees and phases in the ascent, but though the ways are common to all, each person experiences them differently. the spiritual world is attained from below upward. but in order for this instruction to be suitable for everyone, kabbalists wrote it from above downward, not from below. it is actually the same road, but when looking from above, it is described in more general terms, more uniform. light descends

nge something inside us, we ascend by one degree. when we change another, we climb another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is in complete equivalence of form with the creator, while our world is in complete oppositeness. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness to the creator. the goal that the creator set for us is that while being in this world, we will work on ourselves and gradually correct our inner properties, so that while we are in our worldly bodies, we will be in the world of ein sof in our inner soul, our inner properties. this means that we must resemble the creator while living in this world. until we accomplish that, we

ments of this world. c h a p t e r 1 .11 f r e e d o m o f c h o i c e t o o p e r at e a b ov e n at u r e there is no point discussing freedom of choice before we acquire spiritual forces and the ability to operate above our natures. freedom of choice is the freedom to operate against our desires. only then can we decide freely. the light from the creator created the desire for pleasure in four phases. those phases constitute the creature. this creature then gradually begins to materialize until it enters our world, where it is shattered into a multitude of small fragments. each fragment is called a soul. as souls ascend to higher levels, they gradually change their attributes, pa r t o n e: t h e b e g i n n i n g 47 using a special system that constantly moves the souls from one place

rected through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this does not refer to our earthly days, nor does the text relate to earthly nights and days, or light and darkness as we normally interpret them. the terms relate to spiritual degrees, spiritual sensations that one feels when one experiences the phases of correction. it is a system that corrects our souls when they are still in an earthly spiritual degree. the soul must be raised from the degree of malchut to that of bina, meaning the egoistic trait of malchut must be turned into the altruistic trait of bina. that process occurs through seven gradual corrections called the seven days of the week. q: will everyone eventually have to come t

d know everything. he can also do anything, but chooses not to, because that would ruin his progress as well as that of his students. do not experiment with prophecies and such; simply work on the development of altruism with faith above reason. prophecy is forbidden precisely because it is possible (though, again, not for an ordinary person, only for a kabbalist. q: why is it that in the earlier phases of our development, when we are children, we fully realize our egoism, though our primary goal in life is to be rid of the egoism and become altruists like the creator? a: this is because the insatiable desires of a child for pleasure and the ability to satisfy them is like a model of the evolving human being. egopa r t o n e: t h e b e g i n n i n g 59 ism is a necessary phase in our evolu

at guides our spiritual evolution, we will not evolve to attain the purpose of creation. our people and the whole of mankind will be pushed ferociously to the realization of the necessity of spiritual development. there will be no way to escape it. that is why we place such emphasis on the circulation of the wisdom of kabbalah, so that everyone will know and recognize its importance. 70 part two: phases of spiritual evolution c h a p t e r 2 .1 t h e p u r p o s e o f c r e at i o n there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree of the world of ein sof while our souls are still clothed in our cor

immediately suppresses it to prevent unnecessary anguish. but the minute the conditions ripen to attain that pleasure, the relevant desires awaken. that applies as well to an old or sick person. such people have no other desire but to go on living. our bodies suppress unattainable desires. the wisdom of kabbalah completely denies the theory of evolution. the creature evolved according to the four phases of direct light, when behina aleph became behina bet, which turned into behina gimel etc. but when malchut of ein sof was created, it absorbed all the desires of the upper ten sefirot (four behinot. they are now in it and cannot be changed in any way. the appearance of the worlds and the partzufim do not testify to a change in desires, but to a change in intent. desires are activated accord

an independent will. hence, it is impossible to build the vessel all at once. in order for the desire to know what to delight in, and recognize its own desire to enjoy, the desire must go through the entire chain of events. that condition is presented as a law in kabbalah: the expansion of the light and its departure, make the vessel worthy of its task, which is to receive light and enjoy it. the phases of the evolution of this desire are called behinot (phases/discernments/observations) because they are phases in the building of discernments/observations in the will to receive. thus, along with the pleasure, the light renders the vessel with the attribute of bestowal. and the vessel suddenly discovers while enjoying the light that it wants to give, just like the nature of the light that f

ndependent desire to receive the light of wisdom, and the very desire with which the creator wants to fill the creature is now created. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 163 we see that the light that emanates from his essence creates a vessel in four steps. that is why that final desire, named behina dalet (fourth phase, is in fact the only creature. all the phases that preceded it were only phases in its evolution. in fact, the entire creation is comprised of that fourth phase. everything that exists, except for the creator, is that behina dalet. this behina dalet is named malchut (kingship, because the will to receive governs it. f o u r p h a s e s the fourth phase is the only creature. it is divided into outer parts and inner parts. the outer cons

world, and the still, vegetative, and animate. the inner part consists of the human souls. the difference between those parts is only in the magnitude of their will to receive. when the fourth phase is entirely filled with the light of wisdom, it is called olam ein sof (world without end, because its desire doesn t limit the reception of the light. the fourth phase receives through the four prior phases: root, first, second, and third. it turns out that the fourth phase is divided into five parts (including its own phase) of will to receive. t h e pa t h o f k a b b a l a h 164 s u m m a r y light comes from the creator, or the root phase. the light then creates a creature, the fourth phase, in four phases. the essence of the creature is the desire to receive pleasure. the pleasure is the

ve. t h e pa t h o f k a b b a l a h 164 s u m m a r y light comes from the creator, or the root phase. the light then creates a creature, the fourth phase, in four phases. the essence of the creature is the desire to receive pleasure. the pleasure is the sensation of the light within the desire. the fourth phase is then divided into four inner parts, which receive light from the four preliminary phases. the fourth phase, filled with light of wisdom, is called the world of ein sof (no end. the parts of the fourth phase are called souls and worlds. the worlds contain partzufim, sefirot and everything that is not souls. c h a p t e r 3. 6 t h e f i r s t r e s t r i c t i o n, s c r e e n, pa r t z u f when the light of wisdom fills up wthe will to receive iwn tihsdeo fmirs tf ipllhs ausep

nd sof, which remains empty. the border inside the guf (body) of the partzuf, where the light stops, is called tabur (navel. the light that is received inside the partzuf is called inner light. t h e pa t h o f k a b b a l a h 170 the part that remains outside the partzuf is called surrounding light. direct light is divided by the screen into inner and surrounding lights. malchut consists of five phases. the screen decides how much to receive in each phase. each phase is then divided into a part that receives and a part that does not, which is why there are five phases in the toch and five in the sof. summary: when the light corrects the vessel, it gives it the will of the creator. that is actually what we need for the light to come (the very same surrounding light that we awaken during th

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

the first two and a half years became the core of what eventually developed into a religion. the process established chapters in paris, rome, hamburg, munich, amsterdam, new york, san francisco, and new orleans. in 1968, members were sent out in pairs to missionize and to collect donations. two years later, the group settled in north america. the process s beliefs went through at least two major phases. initially, they recognized one supreme divinity, god. the focus of the group s ritual and therapeutic processes (hence the name) was transforming those aspects of human nature that defied god. christ was seen as having been sent into the world to reconcile humanity with god. in the second phase, in 1967, robert de grimston introduced the notion of four divinities: jehovah, lucifer, satan

LIBER ALEPH

y voice and i make prophecy) so shall it be proven as to death. for the body of man is but his shadow, it cometh and goeth even as the tides of ocean; and he only is in darkness who is hidden by that shadow from the light of his true self. now therefore understand thou the formula of horus, the lion god, the child crowned and conquering that cometh forth in force and fire! for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consideration, that for every parsifal there is a kundry. thou mayst eat a thousand fruits of the garden; but there is one

e (as it was written) he was a vowed virgin from his birth, and had no commerce with any in the way of carnality, i disabled his judgment herein, as if he, being a fish, had disallowed the flight of birds. but i, o my son, am not wholly ignorant of women, save as all mem must be in the limitation of their nature, for the number of my concubines is not notably or shamefully exceeded by that of the phases of he moon since my birth. many also have been my disciples in magick that were women; and (more also) i do owe, acknowledging the same with open gladness, the greater part of mine own initiation and advancement to the operation of women. notwithstanding all these things, i bow humbly before allan bennett, and repent mine insolence, for his saying was sooth. o the book of wisdom or folly 17

have said: evil be thou my good; for it is the magical mirror of our astarte and the caduceus of our hermes. now this was the error of elder philosophers, that perceiving changeful duality as the cause of sorrow, they sought the reconcilement in unity and in stability. but i shew thee the universe as the body of our lady nuith, who is none and two, with hadith her lord as the alternator of those phases. this universe is then a perpetual by-coming, the vessel of every permutation of infinity, wherein every phenomenon is a sacrament, change being the act of love, and duality the condition prodromal to that act even as an axe must be taken back from a cedar that it may deliver its stroke. the error therefore of these philosophers lay in their false assumption that bliss, knowledge and being

LIBER ASTARTE

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 back to the active, until a veritable rhythm is established between the states, as it were the swinging of a pendulum. but let him reflect that a vast intelligence is required for this; for he must stand as it were almost without himself to watch those phases of himself. and to do this a high 1 [lat .hail mary. seems too short to be a practical mantra; possibly refers to the traditional prayer which begins with these words; in full, ave maria, gratia plena, dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, iesus; sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostra. amen; although that if

LIBER LLL PARADIGMAT PIRATE

two cats. he currently resides in milwaukee, wisconsin usa and is working on his next book. the author welcomes wellarticulated feedback and will answer all correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) foreword a new book in an established current begs for context. the published side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around

LIBER LXVII THE SWORD OF SONG

ss of the absolutewala1 is really extended infinitely rather than diminished infinitely, as he will himself assure you. true, hegel says .pure being is pure nothing. and it is true that the infinite heat and cold, joy and sorrow, light and darkness, and all the other pairs of opposites,2 cancel one another out: yet i feel rather afraid of this absolute! maybe its joy and sorrow are represented in phases, just as 00 and finity are phases of an iden-tical expression, and i have an even chance only of being on the right side of the fence! the buddhist leaves no chances of this kind; in all his categories he is infinitely unextended; though the categories themselves exist; he is in fact 0a+b+c+d+e.+n and capable of no conceivable change, unless we imagine nirvana to be incomprehensibly divided

LIBER NU

lt of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula n- m= p. that is, the infinite moves otherwise than in itself, which is absurd. ed] this is the second practice of meditation (ccxx. i. 27) 7. meditate upon the facts of samadhi on all planes, the liberation of heat in chemistry, joy in na

LOGOMACHY OF ZOS

ty to our logical/moral standards but to our own value-5! o( z "d ]7 a dissipating passion never leads to a worthwhile reality in consummation. the only certainties are the great uncertainties of unremembered commitments to myself. t% s]%d. x5 (5. d< 5. 5. e 9"d. p. d..t" through dissatisfaction. speak not of the inconceivableness of god for i am this but am not a god. sensations are impacts from phases of outer energy, relevant or not but mostly hurtful. 5. r..1 o$ 5! z 5( x. 5: j y "d x' 1* symbology. even with great virtue of belief none can attain union with soul or noumen for they are ever interlocked. why begin with false beliefs? your unions are with your own ideas of them. the first law was duality, determining by differentiated duplication; for whatever is begotten is from a simil

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

tely thereafter for us humans to observe later. this type of action cannot be proved scientifically, and further, it cannot even be investigated by science because it is akin to a miracle. cosmology has provided a coherent picture, well grounded in experimental observation, of cosmic evolution, from the big bang until today. one cosmological model subdivides the history of the universe into three phases. to understand the first phase, it is important to know that, for many scientists, the net energy balance of the universe is zero. how is this possible? it is thought that the energy contained in both matter and radiation (represented by einstein s famous equation e mc2) is the same amount of energy as the total gravitational energy of the universe (represented by the mutual attraction of a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

husband or a bride, that all the shades and gradations might be marked. every thing luminous was subsequently attributed to the gods; the sphere, and all that is spherical, to the universe, to the sun and the moon- sometimes to fortune and to hope. the circle, and all circular figures, to eternity--to the celestial movements; to the circles and zones of the heavens. the section of circles, to the phases of the moon; and pyramids and obelisks, to the igneous principle, and through that to the gods of heaven. a cone expresses the sun, a cylinder the earth; the phallus and triangle (a symbol of the matrix) designate generation (from essay on the mysteries of eleusis by m. ouvaroff) the eleusinian mysteries, according to heckethorn, survived all others and did not cease to exist as an institut

e eternal one who is himself represented as a tiny flame, called by the hebrews yod. jakob b hme, the teutonic mystic, calls the trinity the three witnesses, by means of which the invisible is made known to the visible, tangible universe. the origin of the trinity is obvious to anyone who will observe the daily manifestations of the sun. this orb, being the symbol of all light, has three distinct phases: rising, midday, and setting. the philosophers therefore divided the life of all things into three distinct parts: growth, maturity, and decay. between the twilight of dawn and the twilight of evening is the high noon of resplendent glory. god the father, the creator of the world, is symbolized by the dawn. his color is blue, because the sun rising in the morning is veiled in blue mist. god

that the priest is also an emissary and representative of sol invictus. christianity and the sun for reasons which they doubtless considered sufficient, those who chronicled the life and acts of jesus found it advisable to metamorphose him into a solar deity. the historical jesus was forgotten; nearly all the salient incidents recorded in the four gospels have their correlations in the movements, phases, or functions of the heavenly bodies. among other allegories borrowed by christianity from pagan antiquity is the story of the beautiful, blueeyed sun god, with his golden hair falling upon his shoulders, robed from head to foot in spotless white and carrying in his arms the lamb of god, symbolic of the vernal equinox. this handsome youth is a composite of apollo, osiris, orpheus, mithras

ot see him may feel his heat. there is an eternal sun, which is the source of all wisdom, and those whose spiritual senses have awakened to life will see that sun and be conscious of his existence; but those who have not attained spiritual consciousness may yet feel his power by an inner faculty which is called intuition" certain rosicrucian scholars have given special appellations to these three phases of the sun: the spiritual sun they called vulcan; the soular and intellectual sun, christ and lucifer respectively; and the material sun, the jewish demiurgus jehovah. lucifer here represents the intellectual mind without the illumination of the spiritual mind; therefore it is "the false light" the false light is finally overcome and redeemed by the true light of the soul, called the second

n, the planet was also referred to as venus, astarte, aphrodite, isis, and the mother of the gods. it is possible that: at some seasons of the year in certain latitudes the fact that venus was a crescent could be detected without the aid of a telescope. this would account for the crescent which is often seen in connection with the goddesses of antiquity, the stories of which do not agree with the phases of the moon. the accurate knowledge which pythagoras possessed concerning astronomy he undoubtedly secured in the egyptian temples, for their priests understood the true relationship of the heavenly bodies many thousands of years before that knowledge was revealed to the uninitiated world. the fact that the knowledge he acquired in the temples enabled him to make assertions requiring two th

nd indiscernible--a spiritual, ethereal flame manifesting through a material, substantial flame. carrying the analogy further, water consists of a dense fluid and a potential essence of a fluidic nature. earth has likewise two essential parts--the lower being fixed, terreous, immobile; the higher, rarefied, mobile, and virtual. the general term elements has been applied to the lower, or physical, phases of these four primary principles, and the name elemental essences to their corresponding invisible, spiritual constitutions. minerals, plants, animals, and men live in a world composed of the gross side of these four elements, and from various combinations of them construct their living organisms. henry drummond, in natural law in the spiritual world, describes this process as follows "if w

table ill, figure 52. the eight globes and the central square represent the seven days of creation. the three worlds wherein creation occurs are symbolized by three concentric rings. the german words in the outer ring are extracts from the first chapter of genesis. the words around the outside of the outer ring are the first day. the four small globes inside the outer ring deal with the abstract phases of creation. the upper globe containing the triangle encloses the words heaven and earth. the globe to the right contains the word light, and the one to the left, jehovah elohim in the upper part and darkness in the lower part. the globe at the bottom contains the word day in the upper half and night in the lower. the four globes within the second ring depict the second, third, fourth, and

as follows: the triune power in four worlds world of father son mother 1. god father son holy ghost 2. man spirit soul body 3. elements air fire water 4. chemicals mercury sulphur salt the alternative renderings of 3 and 4 are: world of father son mother 3. elements fire air water 4. chemicals sulphur mercury salt paracelsus made a different arrangement, somewhat aristotelian, in which the three phases of the triune god are omitted, combining only the elements of the second, third, and fourth worlds: world of father son mother 2. man spirit soul body 3. elements air water earth 4. chemicals sulphur mercury salt the main point, however, is proved: the alchemical philosophers used the symbols of salt, sulphur, and mercury to represent not only chemicals but the spiritual and invisible princ

at one time at the round table at either twelve or twenty-four. the twelve signified the signs of the zodiac and also the apostles of jesus. the knights' names and also their heraldic arms were emblazoned upon their chairs. when twenty-four are shown seated at the table, each of the twelve signs of the zodiac is divided into two parts--a light and a dark half--to signify the nocturnal and diurnal phases of each sign. as each sign of the zodiac is ascending for two hours every day, so the twenty-four knights represent the hours, the twenty-four elders before the throne in revelation, and twenty-four persian deities who represent the spirits of the divisions of the day. in the center of the table was the symbolic rose of the passion of our lord jesus christ, the symbol of resurrection in tha

he scales of fairness. p. 191 "his military triumphs awakened no pride nor vainglory, as they would have done had they been effected for selfish purposes. in the time of his greatest power, he maintained the same simplicity of manners and appearances as in the days of his adversity* it is this perfect abnegation of self, connected with this apparent heartfelt piety, running throughout the various phases of his fortune, which perplex one in forming a just estimate of mahomet's character* when he hung over the death-bed of his infant son ibrahim, resignation to the will of god was exhibited in his conduct under this keenest of afflictions; and the hope of soon rejoining his child in paradise was his consolation (see mahomet and his successors) a'isha, questioned after the death of the prophe

MASTERING WITCHCRAFT

the reasons why the witch festivals often coincide with christian or druidic holy days. when you organize your own coven, you should be fully aware of the import of the various sabbats, as will be explained in the last chapter of this book. for the time being it suffices that you know when they occur and mark them off in your calendar accordingly. for all practical magical purposes, however, the phases of the moon are the most important thing for you to observe. the method of their employment is extremely simple. basically, there are two sides to the moon's character; when she is waxing, the bright moon; and when she is waning, dark of the moon. all spells of a constructive nature should be performed when the moon is bright, that is, waxing to full. these would include love magic of any s

lltale signs are the periodical nightmares and general sense of evil in the air. the dreams will generally have a specific motif repeated ad nauseam with minor variations on the theme. as a witch, your first step will be to determine their nature, if possible, and what their period of occurrence is, if any. usually, if they are in any way magically induced, they will correspond in some way to the phases of the moon, usually reaching their peak at new rather than full moon. generally speaking, the nightmares themselves won't be the magical attack but rather their cries of help to your conscious self from your deep mind, which is the real target for all the bolts of dark fire. should the attack worsen, then of course the deep mind's pleas for attention will become more frenzied, and you may

MEANING OF MASONRY

ean but everything is sacred and symbolic, the act of physical birth is an image and a foreshadowing of that mystical rebirth and of that passing through a strait gate and a narro w way in a deeper sense, without which it is written that a man sha ll not enter into the kingdom of heaven. the regenerated man, the man who not merely in ceremonial form but in vital experience, has passed through the phases of which the masonic degrees are the faint symbol, is alone worthy of the title of master-mason in the building of the temple that is not made with hands but that is being built invisibly out of the souls of just men made perfect. not only in this world is this temple being built; only the foundations of the intended structure are perceptible here. the craft contemplates other and loftier p

y connected with this process of intro version of the soul to its own centre, and beyond this brief reference to the subject it is inexpedient here to say more. but in confirmation of what has been indicated it may be useful to refer to the 23rd psalm, in which the hebrew initiates speak of both the supreme experience of being passed through" the valley of the shadow of death" and the preliminary phases of mental preparation for that ordeal. stripping that familiar psalm of the gorgeous metaphor given it in the beautiful biblical translation, its real meaning may be paraphrased and explained for masonic students as follows" the vital and immortal principle within me is my initiator; and is all-sufficient to lead me to god. it has made me lie down (in self-discipline and humiliation) in" gr

cted to the greek eleusinian system. many others of course existed and an extensive, though scattered, literature is available for those who would pursue the subject further in the direction of the egyptian, samothracian, chaldean, mithraic, gnostic and other systems. in their respective days and localities they formed the authoritative centres of religion and philosophy, using those terms as but phases of an indivisible subject which nowadays has become split up into many brands of theology and speculative philosophy having little and often no possible connection with each other. what the old writers made public about the mysteries of course discreetly avoids descriptions of the deeper truths they imparted or of the actual processes of initiation. these must always remain a subject of sec

MICHAEL FORD WITCHMOON

rotectress of herds and sailors, goddess of the crossroads (which would draw a parallel towards baron samedhi of several voudoo traditions, being the lord of the crossroads and the mysteries of death) as well as the sender of nocturnal visions (dreaming visitation. hecate is depicted as a woman or hag with three heads, each facing a different direction. it is said that hecate is seen in all three phases of the moon. mythology has painted a vision of the witch mother with two or sometimes all three heads being that of beasts. each animal represents an atavistic desire which manifests in her current of lunar energy. this power would propel her towards the goddess incarnation of the witch cult and many lines of sorcery. the moon is represented as a significant feminine force, based and connec

arn from and of yourself through honesty. explore all and question everything. one should remember that all is subject to change and alteration as the sorcerer sees fit. nothing is sacred beyond the limits of acceptance and lies. 116 116 obtaining the devil s skin this initiation rite of the red temple should be performed on the full moon. the reasoning behind this is that the moon in its various phases affects water in numerous ways. as humans are around ninety percent water it is obvious enough that we can be affected to. the trick if you will is to make this work for the sorcerer. this rite may be performed indoors in a suitable chamber, decorated for this particular working, or outdoors where privacy can be had. if this lycanthropic ritual is to be worked outdoors, it is strongly recom

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

from a hypotheti-cal northern mountain system, to cover all of northern and eastern north america and west-ern and northern eurasia, was enthusiastically embraced..as virtually established fact. the evidence is perfectly unambiguous. along with the removal of an ice age: like thatwhich has been hitherto commonly envisaged, the evidence suggests that there is somethingseriously amiss with the last phases of standard geological chronology. evidence thus converges from numerous directions to support the conclusion that, on the tes-timony of radio-carbon and other dating techniques, immense physical and climatic changesoccurred on earth some 11,000 years or so ago when an ice age that probably neverexisted came to an end, and an apparently uniformitarian regime was abruptly terminated.the giga

or exam-ple, houses, temples, towers, canals, land vehicles (carts, chariots, aquatic vessels (rafts, canoes, andarks, and implements (ploughs, bows, arrows, spades).false geological chronologiesthe evidence is perfectly unambiguous. along with the removal of an ice age, like that which hasbeen hitherto commonly envisaged, the evidence suggests that there is something seriously amiss withthe last phases of standard geological chronology (p. 134)radiocarbon datingit is obvious..that despite their apparent accuracy, radiocarbon dates are actually anything but pre-cise(p. 172)mass extinctionsit is widely agreed that, towards the close of pleistocene times, profound climactic deteriorationoccurred worldwide. numerous life forms previously dominant or very prolific either became extinct orgreat

hroughout the world from ones home, or see events happening in far places at the very moment of theiroccurrence? and finally, was it not a simple reversion to ancient mythology to contemplate flyingthrough space to the moon, other planets, and even further?inventions rejectednot only were they not believed, but many of todays scientific miracles were opposed and disdainedduring their experimental phases. telephones impossiblein 1868, newspapers ran editorials claiming that telephones were mere trickery, designed to delude andfleece the public. air flight mathematically impossiblefor five years, after the wright brothers successful airplane flight, scientific america steadfastlyrefused to print a report of or comment on it. in fact, simon newcomb of the smithsonian proved math-ematically th

. 125)the chances of the correspondence being mere coincidence are so remote that we must assume thatwhoever was directing the planning of washington, d.c, not only had a considerable knowledge ofastrology, but had a vested interest in emphasizing the role of the sign virgo (p. 65)time and time again we shall see that a knowledge of the stars played an important part in every stageof the creative phases in the construction of the city. indeed, as the story of washington d.c, unfolds,we will be forced to the conclusion that the 13 approximately straight lines of avenues which lenfantplanned for the city were symbolic of the stripes of the national flag, laid out to receive the impress ofthe stars (p. 66)as we approach the mysteries of washington, d.c, we shall find that the image of virgo

r. he has three eyes, the third eyebestowing inward vision but capable of burning destruction when focused outward. he wears a garlandof skulls and a serpent around his neck and carries in his two (sometimes four) hands a deerskin, a tri-dent, a small hand drum, or a club with a skull at the endhis paraphernalia symbolizes: moon- time measurement in months, three eyes tri-kala-jna (knower ofthree phases of time- past, present, and future, snake around the neck- time measurement in years,necklace of skulls with snakes- changing of ages and begetting and annihilating of mankind. his asso-appendix e: dragons and serpents314atlantis, alien visitation, and genetic manipulation ciation with the serpents is obvious from his epithets: nagabhushana, v yalakalpa (having serpents asornaments, nagahar

MICHAEL WYNN THE SOUL TRAVELERS

vampire to flood the mind of his victim with thoughts and even steal life-force from afar. vampires tend to be extremely sensitive to energy and forces. slight irregularities of energy in the living quarters of a vampire can be far more disagreeable than a human would find them. techniques like feng shui can be used to create a more agreeable living environment. vampires are also sensitive to the phases of the moon. in days where the moon is large and waxing, their power is at its height; when the moon is only a sliver and wanes, their power is diminished. nights where the moon has become a copper color are most advantageous for the vampire. the aura surrounding the vampire is different than the energy field that surrounds humans. for those sensitive enough to see the astral world, vampire

them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. replenish the earth is certainly interesting wording for a universe that was supposedly only a week old! i m inclined to believe that these 7 days of creation were instead phases, as opposed to literal 24 hour periods. there are more scientific traces of a beastly race who were destroyed by a large falling rock, and this race we call the dinosaurs. perhaps these monsters of the past aren t the bumbling creatures we take them for, but an intelligent and powerful race that ruled and desecrated the earth. one of the best retellings of this story can be found in the lit

MORALS AND DOGMA

nd it is at the option of every brother to procure or not to procure, as he pleases, the dress, decorations, and jewels of any degree other than the 14th, 18th, 30th, and 32d. we teach the truth of none of the legends we recite. they are to us but parables and allegories, involving and enveloping masonic instruction; and vehicles of useful and interesting information. they represent the different phases of the human mind, its efforts and struggles to comprehend nature, god, the government of the universe, the permitted existence of sorrow and evil. to teach us wisdom, and the folly of endeavoring to explain to ourselves that which we are not capable of understanding, we reproduce the speculations of the philosophers, the kabalists, the mystagogues and the gnostics. every one being at liber

sions; the subdivisions of the signs into decans, the horoscope and the stars that presided therein, and which were called potent chiefs of heaven: that considering the sun as the great god, architect, and ruler of the world, they explained not only the fable of osiris and isis, but generally all their sacred legends, by the stars, by their appearance and disappearance, by their ascension, by the phases of the moon, and the increase and diminution of her light; by the march of the sun, the division of time and the heavens into two parts, one assigned to darkness and the other to light; by the nile and, in fine, by the whole round of physical causes. lucian tells us that the bull apis, sacred to the egyptians, was the image of the celestial bull, or taurus; and that jupiter ammon, horned li

fire, water, and earth: and the same five elements are recognized by the chinese. the phoenicians, like the egyptians, regarded the sun and moon and stars as sole causes of generation and destruction here below. the moon, like the sun, changed continually the track in which she crossed the heavens, moving ever to and fro between the upper and lower limits of the zodiac; and her different places, phases, and aspects there, and her relations with the sun and the constellations, have been a fruitful source of mythological fables. all the planets had what astrology termed their _houses, in the zodiac. the house of the sun was in leo, and that of the moon in cancer. each other planet had two signs; mercury had gemini and virgo; venus, taurus and libra; mars, aries and scorpio; jupiter, pisces

solute being. there cannot be _several_ absolute beings; the one in whom are realized absolute truth and absolute beauty being different from the one in whom is realized absolute good. the absolute necessarily implies absolute unity. the true, the beautiful, and the good are not three distinct essences: but they are one and the same essence, considered in its fundamental attributes: the different phases which, in our eyes, the absolute and infinite perfection assumes. manifested in the world of the finite and relative, these three attributes separate from each other, and are distinguished by our minds, which can comprehend nothing except by division. but in the being from whom they emanate, they are indivisibly united; and this being, at once triple and one, who sums up in himself perfect

hat the universe is void of god, and that he is wholly apart from it, is an insupportable and almost impossible abstraction. to distinguish is not to separate. i distinguish, but do not separate myself from my qualities and effects. so god is not the universe, although he is everywhere present in spirit and in truth. to us, as to plato, absolute truth is in god. it is god himself under one of his phases. in god, as their original, are the immutable principles of reality and cognizance. in him things receive at once their existence and their intelligibility. it is by participating in the divine reason that our own reason possesses something of the absolute. every judgment of reason envelopes a necessary truth, and every necessary truth supposes the necessary existence. thus, from every dire

g this verity, and by the knowledge of it, those who accept it as a rule may give their will a sovereign power that will make them the masters of all inferior things and of all errant spirits; that is to say, will make them the arbiters and kings of the world. science has its nights and its dawns, because it gives the intellectual world a life which has its regulated movements and its progressive phases. it is with truths, as with the luminous rays: nothing of what is concealed is lost; but also, nothing of what is discovered is absolutely new. god has been pleased to give to science, which is the reflection of his glory, the seal of his eternity. it is not in the books of the philosophers, but in the religious symbolism of the ancients, that we must look for the footprints of science, and

MOTTA MARCELO THE COMMENTARIES OF AL

abalistically, not= 31;aught= 1+6+3+5+9= 24. 24 +31= 55. it seems, then, as if 'all' is a technical name for the major adept in the thelemic current, 55 being a number of geburah utilizing the positive light, 5 x 11. see liber vii, iv, 29 and vii, 3. this phrase is also an excessively neat cypher or hieroglyph of the great key to this book. all (al) is not aught (la. al is la: that is to say, the phases of the universe x and 0? are identical "beware" as if it were said to a soldier "attention "hold" that is "steady "listen to the proclamation "raise the spell of ra-hoor-khuit" that is "here, i, the new god, utter my word" 3. now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them. comment seems hardly necessary. the great war is a mere illustra

i.e, christians and other troglodytes but most especially the parasites of man, the jews were to be his rite. and it is to be taken that 'the woman' is to take arms in his honour. this woman might be the scarlet woman, or perhaps woman generally. remember that in the scarlet woman 'is all power given; and i expect a new semiramis. we have presented this note in full to give an idea of the several phases through which aleister crowley passed in his personal (in the sense of personality) attempts at commentary on the third chapter of al. it is utter folly to try to interpret these verses in terms of passing things 'parasites of man the jews, for instance, is a phrase that the roman catholic church slyly encouraged throughout ten centuries of religious persecution. a much more enlightened att

e sphere called the foundation, numbered 9, and containing, among other ideas, those of the generative organs, air, the moon, and silver. its secret truth is that stability is identical with change; of this we are reminded by the fact that any multiple of 9 has 9 for the sum of its digits. the initiate will now perceive that the sum of the motions of his mind is zero, while, below their moon-like phases and their air-like divagations, the sex-consciousness abides untouched, the true foundation of the temple of his body, the root of the tree of life that grows from earth to heaven. this book is now to him "as silver. he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

wth of those medicinal herbs and vegetable productions necessary for the cure of diseases, phoebus-apollo was supposed to possess the power of restoring life and health; hence he was regarded as the god of healing; but this feature in his character we shall find more particularly developed in his son asclepius (asculapius, the veritable god of the healing art. pursuing our analysis of the various phases in the character of phoebus-apollo, we find that with the first beams of his genial light, all nature awakens to renewed life, and the woods re-echo with the jubilant sound of the untaught lays, warbled by thousands of feathered choristers. hence, by a natural inference, he is the god of music, and as, according to the belief of the ancients, the inspirations of genius were inseparably conn

hich was hardly less barbarous, namely, the scourging of youths, who were whipped on the altars of the brauronian artemis in the most cruel manner; sometimes indeed they expired under the lash, in which case their mothers, far from lamenting their fate, are said to have rejoiced, considering this an honourable death for their sons. selene-artemis. hitherto we have seen artemis only in the various phases of her terrestrial character; but just as her brother apollo drew into himself by degrees the attributes of that more ancient divinity helios, the sun-god, so, in like manner, she came to be identified in later times [97]with selene, the moon-goddess, in which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars

neyed on, and soon came in sight of the snow-capped peaks of the caucasus, when, towards evening, the loud flapping of wings was heard overhead. it was the giant eagle of prometheus on his way to torture the noble and long-suffering titan, whose fearful page 253 groans soon afterwards fell upon their ears. that night they reached their journey's end, and anchored in the smooth waters of the river phases. on the left bank of this river they beheld ceuta, the capital of colchis; and on their right a wide field, and the sacred grove of ares, where the golden fleece, suspended from a magnificent oak-tree, was glittering in the sun. jason now filled a golden cup with wine, and offered a libation to mother-earth, the gods of the country, and the shades of those of the heroes who had died on the

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

o me it seems pointless that it should get bogged down with rules and regulations. however, even when you reach the point when you realize that much of the paraphernalia associated with witchcraft, i.e. candles, incense and so forth, can be dispensed with you will find that the moon still holds sway over certain things. the ancient witch cults knew this and timed their activities to the different phases of the moon. positive magic is worked from the first quarter until a full moon, and black magic from the last quarter until a new moon. the more things change, the more they stay the same. creating your personal grimoire once the magic begins to flow, things are going to happen so fast and so often that it will be difficult to keep track of them by mere memory alone< the easiest way to reme

ONYX TABLET OF SET

t to push against. a methodology for work you should not discuss this methodology with non iii. knowing the external characteristics of an adept, and the inner virtues we wish to inspire, the job of the initiator is to apply outside pressure hat will aid the internal procedures of the seeker. there seem to be four steps to take the candidates through. knowing how much time to spend on each of the phases is the personal art of the priest. some candidates may need a single letter or phone call for a phase, others may spend two years just getting one of these licked. i will discuss the four phases, and offer some helpful hints. remember these are only guidelines, to help youf ind your own artistry with practice. the four phases are: attraction, polarization, refinement, articulation. attracti

n crowds. in short push them toward what they lack. while you do this ask them questions about what aspects of themselves they want to change to achieve their life goals, and how they think theycan do so. this is a good time to get them to start writing rituals for you to read. continue asking and answering questions on setian thought and practice. refinement. the potential adept based in the two phases above,the cultural values of the temple, and their own desire for xeper will be active in many areas. remind them that four principle areas of dynamism are useful. they should be training the body, the mind, the emotions and will. the first can be anything from martial arts to an exercise program, but it is the basis for having a place to work. the second should be aimed first at removing n

on the rules of life to their apprentices in their trade, the fellow students in their school, and their descendants. this is the last bringing out of the materials of their soul to work in the world; it is not a gift to their loved ones, but a means of keeping their impulses alive on earth as they prepare for the shock of death and the states beyond. it should be noted that just as some of these phases may overlap temporally (or in rare cases, not proceed in this order) the "shocks" need not be single events, but clusters of events occurring over days, months, or even years. even death may not occur as a single event, but a series of events of physical and mental decline. priesthood resignations during my evaluation/confirmation of priestess buckner's recognition, i asked her a question a

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

his verse, the arizal discusses certain details of how z feir anpin is developed out of abba and ima. jacob represents the full development of the concept of gpatriarch, h the individual fully fit to become the progenitor of the jewish people, in contrast to abraham and isaac, who represented preparatory stages in this process. similarly, abba and ima, the intellect, can be considered preparatory phases in the developmental process that leads to z feir anpin (and nukva, the emotions, which is the main partzuf through which divinity is manifest on earth. abraham and isaac personified [respectively] the chesed and gevurah of the yesod of ima as it is enclothed in the da fat of z feir anpin. yesod of ima is the drive of binah for self-actualization. this drive contains an element of chesed, o

n. this is why term yareiach appears in the plural, while the term levanah never does. since there are many forms of the gincomplete h moon but only one form of the full moon, yareiach can appear in the plural form, whereas it would be inappropriate for levanah to take the plural. the meaning of the verse now can be understood to be: g cand with choice fruits that are brought forth by the various phases and appearances of the moon. h this is also the meaning of the verse: ga righteous person will blossom in his days, and abundant peace until there be no yareiach. h2 this verse is cast in the future, when the moon will no longer be called yareiach, but only levanah. as we have seen, the moon is a manifestation of the sefirah of malchut, the source of the souls of the jewish people. as such

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

scrupulously followed the counsel detailed in the introduction to the first volume (volumes i and i1 of the first edition. exactly the same procedure should be followed where this particular volume is concerned as with the first. these volumes are nothing less than an encyclopedia of practical occultism, and the wise student will regard them as absolutely that, and perhaps a good deal more. most phases of the ancient knowledge are explored and described in full in one document or another. they need to be read and studied and practiced over a long period of time for their usefulness fully to be realized. an encyclopedia should be handled with loving care; how much more so then, an encyclopedia which elaborates so many hitherto obscure aspects of the secret knowledge "before all things are

mself wholly until the burnt sacri ice is consummated and the christ is conce vedb y the spirit. p fifth knowledge lecture 81. let him meditate upon the triplicity of fire-its attributes and correspondences <161> the diagrams as confusion is found to exist with regard to the right and left pillars of the sephiroth on the tree of life in relation to the right and left sides of a man, and as to the phases of the moon-you must note: that in every diagram and picture, the right hand side of the observer is next to the pillar of mercy-chokrnah, chesed, and netzach; while the pillar of severity is on the observer's left hand. yet when you apply the tree of life to yourself, your right side, arm, and leg represent the side of strength and severity, binah, geburah and hod, and your left side refer

eation. the 12 circles are the 12 signs of the zodiac, while the lamp in the centre is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, mi air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divine name yod heh vau heh, which is referred to that particular sign, while in the opposite side of it is the name of one of the 12 tribes which is also attributed to it. the golden dawn: volume i1 book two now the 22 sounds and letters of the hebrew alphabet are the foundations of all things. three mother

vessel and vehicle for magickal power. the golden dawn as rr et ac functioned as framework within which to operate as a group. from this platform the adventurous could set out to explore new magicks while at the same time the mage could plot the course of her development by analogy to the qabalistic tree of life. the value of this last to the aspirant is incalculable. by means of reference to the phases of consciousness and the symbols attributed to them the mage could always determine "where she is" and thus never be lost, a most horrible fate. today, however, this system functions exponentially, and it provides a baseline of information and technique for reference. all too often at the neo-pagan festivals one overhears hushed whispers 'well, in the g.d. they 'not "demonology" in the comm

REGARDIE TALISMANS

ll consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging a talisman thus prepared. the opening phases of this process consist in highly charging the aura or sphere of sensation of the student with energy. it is followed by changing the colour of the electro-magnetic field, by an effort of imagination, to that of the element being considered. in this case, the element is water and, in that particular system, is coloured blue. when the field is charged with this blue colour, the appropriate n

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

tem which reveals the causes of diseases, and the operations ofmedicines, on the principle of an alkali and acid. in this and congenial studies by being an activeparticipant you are entitled to rank as practicus.2nd alchemist:in continuation of your late instruction received from the four ancients, let me speak of our practicalexperience in this laboratory. your attention was drawn to the various phases of fire. weexemplify, that fire disjoints and unhinges all classes of matter, dark metals run like waters of light,the demons are conjured out of the minerals, and they are shown as angels white. by fire we lay ourhands upon the solids, part them, powder them, melt them, fine them, drive them out to delicate andrituals of the societas rosicrucianis in angliapracticus30 impalpable texture; f

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

doctrine by a sign, a whole sequence of tendencies and revelations in a word. what was the end of the aspirants to knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, give

ns; for to every conception which appears upon the social horizon an east and a west, a zenith and a nadir, may be ascribed without fear of error. thus is the philosophical cross the key of prophecy, and all gates of science may be opened with the pantacle of ezekiel, the centre of which is a star formed by the interlacement of two crosses. does not human life present itself also under these four phases or successive transformations birth, life, death, immortality? and remark here that the immortality of the soul, necessitated as a complement of the tetrad, is kabalistically proved by analogy, which is the sole dogma of truly universal religion, as it is the key of science and the universal law of nature. as a fact, death can be no more an absolute end than birth is a real beginning. birth

dea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctrine becomes more popular, as it passes from the domain of the abstract: the grand hierophant intervenes. 24 v x e the pentagram geburah ecce hereunto we have exposed the magical dogma in its more arid and abstruse phases; now the enchantments begin; now we can proclaim wonders and reveal most secret things. the pentagram signifies the domination of the mind over the elements, and the demons of air, the spirits of fire, the phantoms of water and ghosts of earth are enchained by this sign. equipped therewith, and suitably disposed, you may behold the infinite through the medium of that faculty which is like t

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

ls of philosophy, the god of the alexandrian theurgic school and of our own mystical neo-platonists, the god of lamartine and victor cousin, the god of spinoza and plato, the god of the primitive gnostic schools; the christ also of the dissident priesthood. this last qualification, ascribed to the goat of black magic, will not astonish students of religious antiquities who are acquainted with the phases of symbolism and doctrine in their various transformations, whether in india, egypt or judea. the bull, the dog and the goat are the three symbolical animals of hermetic magic, resuming all the traditions of egypt and india. the bull represents the earth or salt of the philosophers; the dog is hermanubis, the mercury of the sages. otherwise, fluid, air and water; the goat represents fire an

goat, sagdalon and semakiel; for the water- bearer, ssakmakile; for the fishes, rasamasa and vacabiel. the wise man, seeking to read the sky, must observe also the days of the moon, the influence of which is very great in astrology. the moon attracts and repels alternately the magnetic fluid of the earth, and thus produces the ebb and flow of the sea; we must be well acquainted therefore with its phases and be able to distinguish its days and hours. the new moon is favourable at the beginning of all 102 the ritual of transcendental magic magical works: from first quarter to full moon its influence is warm; from full moon to third quarter it is dry; and from third quarter to last it is cold. here follow the special characters of all days of the moon, distinguished by the twentytwo tarot key

ROBERT KIRK WALKER BETWEEN WORLDS

en worlds(pages 72-81) figure 2. the wheel of life (the four seasons) commentary 79 http//www.dreampower.com/kirk_wbw/pg_72.htm (7 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) figure 3. the sacred directions and zones commentary 80 solstice, though these events were also governed by other criteria. the celtic festivals, though often said to be defined by the solar phases of the year, were also marked by the rising and setting of the pleiades, celebrated in may and november. there are several implications in this tradition of the fairy people traveling to 'other lodgings' at each quarter or the turning point of each season. as this concept of revolution and cycles occurs again in kirk's text, and is fundamental to much of underworld and fairy tradition, we m

ormation, however, is not sufficient, for the sequences must be experienced. in many versions of the ballad, the description is given, then repeated in its entirety during the chronological development of the disenchantment. three courts of elfland are usually described- those that ride on black, brown and white horses. these correspond to three orders of inner-world beings in magic, and to three phases of changing matter in alchemy. 12. the transformations in effect how do the transformations work? we are given a rationalized explanation on the superficial level of the ballad: the fairies change tam lin into shapes difficult for janet to hold, so that they might keep him as their sacrifice to hell. there are obviously certain laws at work, as were observed in the earlier stages of the sto

RUBY TABLET OF SET

nt or the 'judge. this is because "in eating, it (the jackal) performs a precise, innate discrimination, separating out the elements capable of transformation and future evolution from the elements that are untransmutable within their present cycle"(3) the jackal instinctively knows the precise time that he must devour the carrion or it will become indigestible. this is symbolic of the initiatory phases of the elect which offer either transformation or irreversible chaos, and of which i wrote on the first page of key #1. it is important to know each of us have a microcosmic version of each of the neters within us, making us each a pantheon. even though we individually may manifest specific single neters. this shall be dealt with in more detail in a later key, but it is important to bring i

ives, the principle that all events and processes can be related to the number five given enough ingenuity. on the other hand i find it curious that sun tzu's analysis of warfare- now hawked in bookstores as a tract applicable to business- begins with strategic assessment of five factors critical to success, and that the product development cycle used by one large corporation is divided into five phases. more relevant, perhaps, are mathemagical hints found in patterns of natural growth: phyllotaxis, the shell of the nautilus, the horn of the ram. these are examples of gnomonic expansion, a proportioned growth peculiar to life, resulting in invariance of form. living beings alone produce forms of pentagonal symmetry. the hidden includes secrets about the fashion in which the will-to-live ha

hor: ricco a. zappitelli iii date: september/october xv subject: personal xeper reading list: on their individual color or aspect of set that they related to. they were able this way to give life to it in this dimension, so indeed the old ones could come through. i saw a symbol then of the pentagram with its five points (only after comprehending first what this "order" of set was, indicating five phases that would be. i understood this to be only as an aid to help me remember the five important steps: 1.that i (or any being that would want to help in this transmutation) would first have to understand the reason for and the workings of the order of set, i.e, the macro to the micro. 2.the second step would be higher man raising himself through self-initiation and selfpurification. for unless

which seeks to escape that which is. such an interpretation of course does not cover all that the scorpion is for the magician, but it is worthwhile looking at in atu xiii "the middle interpretation of this sign" the book of thoth continues "is given by the serpent, who is, moreover, the main theme of the sign" the passage continues by pointing out that its manner of propulsion are like the twin phases of life which are called life and death and then repeats that the serpent is the principal symbol of male energy. it is definetely a phallic symbol and as such stands for the creative effect of active energy on the passive, sperm and egg being one of the best representations of such energy's impact and results. the serpent has had a place of long standing in occult tradition and it is not i

with the question. you will analyze the symbolism of the cards in the layout, interpreting how the symbolism of these cards answers the querant's question. you will also investigate the reliability of this reading; how valid is the answer? assuming the answer is valid, you will also use the process of reading to build the querant's confidence in the cards, and in the resulting answer. of all the phases, you will spend most of your time and effort in the actual reading. this is also the phase where you will need detailed knowledge of the symbolism of the cards. this primer will spend much of its volume, and as a student you will spend much of your time, concentrating on this phase, the reading of cards. o the answer the question is generally answered during the previous phase, in conversat

to female and back, or in many other ways, but this triplet seems instead to cycle between mental creativity (the three of swords, active physical creation (the five of wands) and periods of rest (the seven of disks. these periods of "rest" are not very restful, since all the cards are odd/active, but the seven of disks (by its suit) indicates a more restful period than will be experienced during phases controlled by the other two cards. let us now attempt to put these three cards together, to analyze the triplet. one often rests because of one's accomplishment, and this accomplishment seems to be of the earth. the cycles may reflect the querant's career, with periods of mental activity followed by physical creation, followed by a cusp- a promotion and/or raise, followed by a period of gro

sed alone, often have the effect of producing the aroused euphoric state. when using these oils for a specific rite however, it is wise to consider what the effects might be, by wearing it over a period of days or weeks before the rite. it has been amazing to me to see that reactions to the same fragrance vary throughout the month (further research is being done to see if this correlates with the phases and signs of the moon) by reactions i mean not only my own, but those of others around me who notice the fragrance i am wearing. of course, this may also be related to the changes in human pheromones that occur throughout the female's monthly cycle. perhaps they enhance or alter the aromatic material. when purchasing aromas in this class, one can also use the actual plant material, as it is

SABBATIC KABALA OF THE CROOKED PATH

flected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant int his joining between the moon and the lunar animals, like scorpio

ition in which there are a reification (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and allows the transgressor to mature, like the moon shows its different phases but is still one, such is the duality when it turns into singularity. this effect is purely magical in essence and must be strived for. the old rishis that founded movements like advaita (the upanishadic teachings) where well aware of the importance of the singular understanding of the plural. the division between was mere superficial and necessary, and was mere a tool for understanding the

SAPPHIRE TABLE OF SET MAIN

y years, but something has always been missing (i have been able to put it clearly to myself, but the transition into an intersubjective teaching has not seemed timely. anyway, this framework will focus on consciousness as expressed in terms of cognitive science. initiation will be seen as the "meta-ability" to manipulate the competing contexts of one's sense input, active mental structures, life phases etc. in order to create new contexts (frameworks for the will/soul to experience and redefine itself) that are in accordance with one's will (and bring about the desired transformations (the terminology may be quite different from the above; it is the underlying theories that will be utilized) this is, of course, nothing much but the old truths in a new drag. but i think it will appeal to t

sness in any one place forever (and "to give more would be to take" anyway. i will need to make gates to the on that become self-sustaining: consciousness-raising projects that others can participate in or lead; concepts that others can tap on (and perhaps even non-consciously create conditions for the manifestation of consciousness- though this is a very unsure path; etc. in the really important phases of my initiation, a surge of synchronities has always opened up for me. one such phase was my moving to turku in late 1994. at that time my whole life was transformed and everything flowed with an unprecedented fluency and power. i worked daily from an isolate focus and assumed a whole new social personality. during this phase i think i came close to the iv, even worked on this level for a

SAPPHIRE TABLET OF SET

y years, but something has always been missing (i have been able to put it clearly to myself, but the transition into an intersubjective teaching has not seemed timely. anyway, this framework will focus on consciousness as expressed in terms of cognitive science. initiation will be seen as the "meta-ability" to manipulate the competing contexts of one's sense input, active mental structures, life phases etc. in order to create new contexts (frameworks for the will/soul to experience and redefine itself) that are in accordance with one's will (and bring about the desired transformations (the terminology may be quite different from the above; it is the underlying theories that will be utilized) this is, of course, nothing much but the old truths in a new drag. but i think it will appeal to t

sness in any one place forever (and "to give more would be to take" anyway. i will need to make gates to the on that become self-sustaining: consciousness-raising projects that others can participate in or lead; concepts that others can tap on (and perhaps even non-consciously create conditions for the manifestation of consciousness- though this is a very unsure path; etc. in the really important phases of my initiation, a surge of synchronities has always opened up for me. one such phase was my moving to turku in late 1994. at that time my whole life was transformed and everything flowed with an unprecedented fluency and power. i worked daily from an isolate focus and assumed a whole new social personality. during this phase i think i came close to the iv, even worked on this level for a

SATANICON

brat, angered by its pets for mis-behaving, than that of a god -3- scientific discoveries and collected evidence go a long way toward discrediting xian creationism, biblical theories of human origins, and the like. to believe in the scriptures as truth is to blind oneself to the irrefutable evidences of nature s creative processes: the formation, development and age of our earth; the evolutionary phases of man and animal, etc. perhaps satanists who believe should re-evaluate and begin a thoughtful review: objectively looking at the evidence of our primitive heritage; our inherited and gradually-developed mental and physical characteristics; instinctual proclivities; thought and action; social customs and the like, which were not inherited from god. i regard satan and god as mythical beings

develop your satanic self through the nurturing of the ego. pride, self-satisfaction and selfishness are the elements of its core! 3 study tomes on psychology, philosophy and the black arts which are relevant to diabolism! 4 create! utilize the natural talents you possess to their utmost. creation is the hallmark of the gods, whether it is material or spiritual! 5 create goals for yourself in all phases of your life and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be willing to give false testimony against that which is deserving! 10 practice the liturgies of evil with reverence and imagination, within the black chapel and in their social applications! 11 destroy that which deserves to b

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

r alike were shrines to their favored deities. the people said daily prayers to these deities, asking for assistance in their lives, for a good crop or good health. world religions: almanac 59 ancient religions of egypt and mesopotamia the many festivals and feast days of the religious calendar provided these people with release from their daily routine. the mesopotamian calendar was based on the phases of the moon, or the lunar month, and had twenty-nine or thirty days. of these, six were regular holidays. there were also annual festivals. other times of feasting and celebration came when the king led a victorious military campaign against enemy armies, and booty, or property taken from the conquered people, was shared with the citizens. at times such as these, the usual diet (barley, mad

ations throughout the buddhist year. unlike religions such as christianity and judaism, buddhism does not have regular weekly services. the closest thing to such a weekly tradition comes in theravada buddhism with the uposatha, days in which to renew a commitment to the religion. these days come on the first, eighth, fifteenth, and twenty-third days of the lunar month, which are determined by the phases of the moon and not by the movement of the sun as in the western calendar. on these days lay buddhists, those who are not nuns or monks, will visit the temple or the local monastery. they listen to monks reading from a pali sutra or delivering a sermon or lesson, and they make offerings of food and clothing to the monks and nuns. they will also meditate on the five precepts. buddhists can w

tosses the food to the gathered faithful, symbolically sharing it with the lost souls. chinese new year chinese new year occurs in late january or early february and is one of the most important daoist celebrations. chinese new year falls on the thirtieth day of the twelfth lunar month. the precise date varies from year to year because the chinese follow a lunar calendar, which is attached to the phases of the moon instead of the 365 set days in the western-style calendar. the new year is also called the day for all gods to descend to earth, and it is the primary daoist holy day. daoists believe that this day marks the rebirth of the positive force in the universe, yang. before the new year celebration takes places, however, there is a week-long period of reflection and reckoning, or asses

d and body. the primary fasting period for muslims is ramadan, the ninth month of the islamic lunar calendar, when muslims are expected to observe a strict fast from dawn to dusk for the duration of the month. the fifth pillar of islam is the haj, or the annual weeklong pilgrimage to mecca. the haj takes place during the twelfth month of the islamic lunar calendar (a calendar set according to the phases of the moon. each muslim is expected to make the pilgrimage to mecca at least once during his or her life. to remind muslims that they are in mecca to renew their commitment to god, strict rules of behavior, dress, and ritual are enforced. non-muslims are not allowed to enter mecca, the holiest place in the world for muslims, at any time. sacred writings islam relies on two sacred texts. th

satan. over the past two thousand years the christian church has persecuted many people for witchcraft and for practicing black arts. modern practitioners of witchcraft, though, strongly deny that they worship evil or engage in strange practices. they maintain that witchcraft as practiced by wiccans and other groups sees the divine in the natural world, including the cycle of the seasons and the phases of the moon. most such groups have a strict code of behavior based on not doing harm to others. wiccans also obey the law of threefold return, meaning that anything one does, such as a good deed (or a bad deed) will return to them threefold (multiplied by three. the emergence of wicca as a modern religious movement can be traced to the 1950s in england and the efforts of a british civil ser

ardian angels (called yazatas by zoroastrians, and others. zoroastrians believe that the soul, or urvan, is given three days to meditate after death as it passes along the path to judgment, called chinvat peretum. if good thoughts outweigh the bad, the soul is admitted to heaven. if the bad outweighs the good, the soul is sent to hell. zoroastrians also believe that the world passes through three phases. the first phase is creation. the second phase is the present world. during this phase good and evil are mixed, but people s good actions and thoughts are helping to lead the world to a heavenly ideal. in the final stage, good and evil will be separated, all will be pure and good, and even the souls that were sent to hell will be freed. another strong similarity between zoroastrianism and j

ng black arts as witches. the accused, however, were innocent victims of unfortunate events. modern practitioners of witchcraft strongly deny that they worship evil or engage in strange practices. they maintain that witchcraft, as practiced by wiccans and other groups, is an earth-centered religion that sees the divine in the natural world, including, for example, the cycle of the seasons and the phases of the moon. most such groups have a strict code of behavior based on not doing harm to others. while various neo-pagan groups, including wiccans, follow different traditions and practices, they do have characteristics in common. many are either solitary practitioners (reflected in the title of scott the salem witch trials, carried out in salem, massachusetts, in 1692, punished men and wome

eople the way to heaven, resurrection (rising from the dead, final judgment, and others. for example, zoroastrians believe that the soul, or urvan, is given three days to meditate after death. if good thoughts outweigh the bad, the soul is admitted to heaven; if the bad outweighs the good, the soul is sent to hell. another important concept in zoroastrianism is that the world passes through three phases. the first is creation. the second, the present world, is one in which good and evil are mixed but people s good actions and thoughts are zoroastrianism: the first ecological religion? at the time that zoroastrianism was founded in northwestern persia, the people believed in a polytheistic religion, which is a religion that recognizes many gods. zarathushtra, perhaps for the first time in h

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

inly by comparison with reitzenstein, it should be noted, steiner s emphasis on an iranian-zoroastrian thread in the mysteries and, indeed in christianity, is more subtle and restrained) but the arguments against showed, in turn, a failure to exorcise the specter that had been raised. hugo rahner s fascinating greek myth and christian mystery tried to limit the influence of the mysteries to later phases, to the fourth century and after, when the church took over the pagan establishment. looking back on another classic study, samuel angus mystery religions and christianity, theodore gaster protested that many of the things claimed to have come from the mysteries might really xviii christianity as mystical fact have been transmitted from judaism. the situation has only really been clarified

osticism (edinburgh, 1984. there is much to confirm steiner s basic contention that gnosticism, based on gnosis( divine knowledge) was a continuation of the ancient mystery techniques; as such it was prior to christianity, and distinct from the new esoteric teaching that emerged there. nevertheless, it was part of the background of ideas taken up and transformed in christianity, from the earliest phases, for example, in the gospel of mark, which steiner related to an alexandrian and gnostic milieu: see steiner, the gospel of st. mark (anthroposophic press, hudson, ny, 1986, pp. 187ff. the discovery of the secret mark fragment (cf. note 118) has again strikingly confirmed his insight. steiner discussed the basic myth of gnosticism, concerning the divine sophia and the pre-earthly existence

TECHNICIANS GUIDE TO THE LEFT HAND PATH

is due to the fact that one of the forms of resistance that is encountered at this stage is the overcoming of a few words about resistance the antinomian, through his or hers dissent from cultural, psychological, environmental and genetic tendency (cpeg) is the ideal candidate to express their will. the influences of cpeg forms the myriad complications that resist the development of the essential phases of the will. freedom is obtained through dissenting from that which is not one s own. these elements form the greatest part of resistance, therefore, antinomianism is an ideal preparatory mechanism for further development of the will. spiritual, cultural, social, psychological dissent is in itself an exercise of the will paving the way for further cultivation of that faculty. resistance and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

shment as home went to the fire, and after stirring the hot coals about with his hand, took out a red hot piece nearly as big as an orange, and putting it on his right hand, covered it over with his left hand so as to almost completely enclose it, and then blew into the small furnace that extemporized until the lump of charcoal was nearly white-hot. sir william crookes took extensive notes on all phases of home s abilities, and a number of his reports were published in the quarterly journal of science. however, his colleagues in the royal society of science were immensely disappointed in his affirmation that the phenomena produced by home were genuine. most of the members of the prestigious society of scientists had long before made up their minds that daniel dunglas home was a faker, and

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

who became interested in the field of parapsychology in the 1960s, developed the working hypothesis that if a hypnotic trance could produce the proper level of consciousness for manifestation of esp, then these extrasensory abilities could be not only induced hypnotically but eventually brought forth spontaneously by the subject without the aid of hypnosis. ryzl s experiments involved three major phases: 1) achievement of the proper level of consciousness through hypnosis; 2) perfecting the manifested esp by a long and intense training period; 3) selfinduction by the subject for the state of consciousness receptive to psi manifestation, with encouragement for the subject to use his other esp faculties independently of the experimenter who trained him or her. ryzl originated his experiment

given a standard test throughout the experiment. he was asked to tell whether the green or the white side of a two-color card was facing up. under these conditions a chance score would have been 50 percent. to test the repeatability of stepanek s above-chance scoring and to confirm to visiting researchers that the subject was free from any dependency on ryzl, the testing procedure involved three phases. in the first, or control, phase of the experiment, ryzl handled the proceedings with the visitors observing. in the second phase, ryzl was present to stimulate the subject with the procedure in the hands of the guests. the third phase was conducted entirely by the visitors, with ryzl in no way present or participating. in the actual procedure of the experiment, pavel stepanek was to ascert

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ne hughes (archives of brad steiger) death in 1997, hughes told her radio audience that the princess was in a death cycle and that her death would occur soon. an area in which she has devoted particular attention has been that of offering psychic assistance to criminal investigators. in all cases, the police solicited hughes fs help. hughes fs experience with the law and her own research into all phases of psychic phenomena has given her time to give thought to the matter of psychics and possible legal conflicts. git should be stressed that the information a psychic gives to police officers should be for their use alone to check out and turn into factual evidence, h she said. gno psychic information should ever be used in court without the police having first checked it out and proved it t

usly wealthy city he founded on mt. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 224 places of mystery and power sipylus in lydia. his city was shattered by earthquake and flood and was reputed to have sunk when he lost the favor of the olympian gods. during the 1990s ruins were found on the northern slope of mt. sipylus. the area had undergone several phases of change through the centuries. among the ruins was a statue of the goddess cybele that was dated around 1400 b.c.e, a time when the hittite rule over the area was overthrown by locals affiliated with the mycenae civilization of greece. the area of tantalis had been conquered, and perhaps razed. or, it subsequently was buried during an earthquake, and eventually submerged by a lake. the ar

THE GOLDEN ESSENCE

here does the apotheosis come from? it comes from the fact that the cosmos, as well as the phenomenon of you, has an ever-renewing fire of reality at its heart, which overcomes death and destruction. understanding the function of the fire, and being aware of it with your newly expanded sense of awareness, which allows for a new, more proper focus, allows the reality of the fire to bridge into all phases of your self, in a way that you can now experience it, where you could not see it before, because you weren t aware that you were aware- in jest, it seems as though you were sitting too close to the screen to really see the big picture. but from further back and wider abstract perspective, you can see and feel the presence of the power and the transformations that it is always making at the

THE MAGICIAN S KABBALAH

ne, you would be tempted to presumption. one must go with the other, and thus you will reach perfection" c. the trials of the heart xiii. death: passing through the veil of paroketh, the path to which the death atu is attributed connects to netzach, one of the sephiroth involved with the active creation of life. this juxtaposition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows t

dance of geburah and chesed with hod and netzach in tiphareth. the lines of sacrifice in "777, crowley attributes three magical formula to tiphareth, being abrahadabra, iao and inri. the latter two are expounded by regardie in his "foundations of practical magic, but bear some brief mention here. iao is the formula of isis, apophis and osiris, and can be summarised as the formula describing three phases in all systems, be they events, acts or psychological occurrences. the formula describes the three phases as growth, death and rebirth. for example, group dynamics go through these phases, as does ones personal resolutions, or a day at work. the initiate welcomes the apophis phase as a "necessary evil, and works to time the osiris phase as appropriate. crowley connects the iao formula by th

THE MIDDLE PILLAR

d to ths end. adoration, which is essential to attaining a sense of unity with godhead, concentration, development of will and the use of it to accomplish a given purpose, achievement of self-awareness, and the ability to breathe properly, these are but a few of the benefits to be derived from persistent application to the basic practices herein discussed. various symbolisms are employed in those phases which deal with adoration, but the choice of symbols is actually unimportant. once it is realized that basically all religions are one and all prophets are true, it is quite logical to borrow any set of symbols from one religion for a certain purpose, and another set from a second religion for a different purpose. nor will the practices be of passing value. on the contrary, the set of adora

every day life. it is an evolution emergent from the dark secret levels of the unconscious and, paradox that it is, has usurped the function and rule of the source from which it has sprung. on these four different levels of consciousness, which the qabalists have called the four worlds, the several principles of man have their operation and unceasing activity. it is precisely with these different phases of man's psychic nature that the technique of magic deals. here is the motive of a former suggestion that analysis should be so co-ordinated with magic as to comprise the first stage of development. for in climbing the tree whch is the formal expression to denote the realization of the sephiroth from the bottom upwards, the first approached is the 9th, that principle of man whch is called t

deeper, more spiritual aspects of the divine nature, there can be no possibility of misunderstanding. the procedure of the qabalistic cross is through the cultivation of a species of, what is called in psychology, the fantasy of encouraging the imagination to build images through which the power of the it may flow unimpeded.27 though the most elementary, it is in reality one of the most important phases of magcal work. indispensable to the beginner, it is of just as much value to the more advanced student. it is an axiom of magic that it is the divine will alone which is capable of conferring illumination and enlightenment, and so acting that every action of the ego has its correct place in the scheme of things. thus it is that the qabalistic cross is the ideal means of placing the ego und

illed and strengthened as the lungs slowly take up a rhythm, and keep to it indefinitely. first of all the student should train h s e l f in the method of breathg correctly-that is to say, in the method of filling his lungs with air from the very bottom. he should combine abdominal with both diaphragmatic and costal breathing. the act of inspiration, if carefully observed, consists of these three phases. first the abdominal part of the lungs are filled, then that underlying the diaphragm, and finally as the shoulders are slightly lifted the thorax itself becomes filled. they are so continuous as to appear an undivided act. in this way, every cell of the entire lung surface comes into contact with the oxygen haled, which is thus passed into the bloodstream. most of us usually breathe very i

THE NECRONOMICON SIMON VERSION

lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultures around the world, and were also thought to represent certain animals who were horned, and worshipped for their particular qualities, such as the goat and bull. they also represent sexual power. the fact that, in ancient sumeria and egypt, horns were solely representative of evil gods, but of many different deities, was used by the

THE PATH OF KABBALAH

ne by some upper power and were not written by the creator on papyrus or anything of the sort. there was always a kabbalist who sat down and put his spiritual research on paper. that research is done from below upward, from our world up. the thing is that the ascent from below upward is personal and differs from one person to another. there are certainly common methods, general rules, degrees and phases in the ascent, but though the ways are common to all, each person experiences them differently. in order for this instruction to be suitable for everyone, kabbalists wrote it from above downward, not from below. it is in fact the same road, but when looking from above, it is described in more general terms, more uniform. light descends from the creator, building five worlds on its way adam

inside himself, he ascends by one degree. when he changes another, he climbs another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is a complete equivalence of form with the creator. our world is the complete opposite of the creator. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness to the creator. 26 of 273 the goal that the creator set for us is that while being in this world, we will work on ourselves and gradually correct our inner properties, so that while being in a worldly body, we will be in the world of ein sof in our inner soul, our inner properties. this means that we must resemble the creator while living in this world. as long as we do not acc

d. 33 of 273 chapter 1.11 freedom of choice to operate above nature there is no point discussing freedom of choice before a person acquires spiritual forces, and the ability to operate above his nature. freedom of choice is the freedom to operate against one s desires. that is the only time one is able to decide freely. the light that comes from the creator created the desire for pleasure in four phases. those phases constitute the creature. this creature then gradually begins to materialize until it comes to our world, where it is shattered into a multitude of little fragments. each fragment is called a soul. as the souls ascend, they gradually change their attributes, using a special system that constantly moves the souls from one place to another, so that they will help one another corr

ed through the altruistic property of heaven. the entire process of correction is performed in seven spiritual degrees called seven days. of course, this name does not refer to our earthly days, nor does the text relate to earthly nights and days or light and darkness as we normally interpret them. the terms relate to spiritual degrees, spiritual sensations that one feels when one experiences the phases of the correction. it is a system that corrects our soul, when it is still in an earthly spiritual degree. 38 of 273 the soul must be raised from the degree of malchut to that of bina, meaning the egoistic trait of malchut must be turned into the altruistic trait of bina. that process occurs through seven gradual corrections called the seven days of the week. q: will everyone eventually hav

and know everything. he can also do anything, but chooses not to, because that would ruin his progress as well as his students. do not experiment with prophecies and other such things, just work on the development of altruism with faith above reason. it is forbidden precisely because it is possible (though, again, not for an ordinary person, only to a kabbalist. q: why is it, that in the earlier phases of our development, when we are children, we fully realize our egoism, though our primary goal in life is to be rid of the egoism and become altruists like the creator? a: that is correct, but the insatiable desire of a child for pleasure and his ability to satisfy them, is like a model of the evolving human being. egoism is a necessary phase in our evolution. it is a partial answer to the

l push every single one of us forcefully and painfully. our people and the whole of mankind will be pushed ferociously to the realization of the necessity of spiritual development. there will be no way to escape it. that is why we place such emphasis on the circulation of the wisdom of kabbalah, so that everyone will know and recognize its importance. part two: connecting with the light part one: phases of spiritual evolution..error! bookmark not defined. chapter 1.1- the great illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not defined. chapter 1.4 the awakening of the point in the heart..error! bookmark not defined. chapter 1.5

uestions and answers..error! bookmark not defined. part two: the structure of the upper worlds..error! bookmark not defined. chapter 3.1 altruism..error! bookmark not defined. chapter 3.2 what does kabbalah deal with..error! bookmark not defined. chapter 3.3 the structure of the upper worlds.error! bookmark not defined. chapter 3.4- fundamentals..error! bookmark not defined. chapter 3.5- the four phases in the evolution of the vessel..error! bookmark not defined. chapter 3.6- the first restriction screen partzuf..error! bookmark not defined. chapter 3.7- expansion and withdrawal of lighterror! bookmark not defined. chapter 3.8- entrance and exit of lights in the partzuf..error! bookmark not defined. chapter 3.9- the birth of the partzufim..error! bookmark not defined. chapter 3.10- reality

er 7.1 prayer..error! bookmark not defined. chapter 7.2 the meaning of the jewish holidayserror! bookmark not defined. chapter 7.3 the reception of light on holidayserror! bookmark not defined. chapter 7.4 a holiday as a means for correction..error! bookmark not defined. chapter 7.5 questions& answers..error! bookmark not defined. chapter 7.6 talk..error! bookmark not defined. 49 of 273 part two: phases of spiritual evolution 50 of 273 chapter 2.1 the purpose of creation a talk there are five worlds between the creator and our world: adam kadmon, atzilut, beria, yetzira and assiya. beneath the world of assiya there is the barrier and under the barrier there is our world. our goal in this world is to attain the degree the world of ein sof, while our soul is still clothed in our corporeal bo

ith the light that extends from the creator. that is to say, the creator appears in that specific property that has been equalized with him. a person, who is on a certain degree, constitutes it and is named after it. we must complete the equivalence of our attributes with his in the entire spiritual ladder, while being in this world, and within one lifetime. all our past lives are but preparatory phases for climbing the rungs of the ladder until we reach the maker of the world. 82 of 273 chapter 2.11 linking the worlds a banquet for the beginning of the month of tishrei reality consists of a creator, being the will to bestow, to give pleasure, and from a creature, which is a will to receive pleasure. there is nothing except these two components of reality. when the will to enjoy is correct

not to cause us unnecessary anguish. but the minute the conditions ripen to attain that pleasure, the relevant desires awaken. that determination is also true for an old person, or a sick one. such people have no other desires but to go on living. our body suppresses unattainable desires. the wisdom of kabbalah completely denies the theory of evolution. the creature evolved according to the four phases of direct light, when behina aleph became behina bet, which turned into behina gimel etc. but when malchut of ein sof was created, it absorbed all the desires of the upper ten sefirot (four behinot. they are now in it and cannot be changed in any way. the appearance of the worlds and the partzufim does not testify to a change in the desires, but to a change in the intent. this and that desi

be ten lights and ten vessels- that is to say, ten degrees of revelation to the receivers, according to the characteristics of those vessels. thus, there cannot be a difference between the light and the creator's essence, but only in what reaches us from the creator, through its clothing in the vessels of the ten sefirot. therefore anything attained we name light. 111 of 273 chapter 3.5- the four phases in the evolution of the vessel kabbalists attained spirituality and wrote about it in their books. they perceived that the root of the entire reality is a supreme power, which they named his essence, because they could not attain the power itself. however, they did manage to perceive that there is a thought, an aim, to create creatures in order to delight, which comes from his essence. they

ls as an independent will. hence, it is impossible to build the vessel all at once. in order for the desire to know what to delight in, and feel that he himself wants to enjoy, he must go through the entire chain of events. that condition is presented as a law in kabbalah: the expansion of the light and its departure, make the vessel worthy of its task, which is to receive light and enjoy it. the phases of the evolution of the desire are called behinot (phases/distinctions/observations) because they are phases in the building of distinctions/observations in the will to receive. thus, along with the pleasure, the light renders the vessel with the attribute of bestowal. and the vessel suddenly discovers, while enjoying the light that it wants to give, just like the nature of the light that f

THE SHADOWED ONES

lands must be kept in a kind of found harmony, and balance unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too th

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

desires. at one moment all pessimistic with the htoad-spotted dew h*1. of reality, at the next all fullhearted optimism, gyet i believe what e fer we do is best for me and best for you h;*2. then as stoical as marcus, gi conquer, and most silently await the end. h*3 *1. the temple of the holy ghost, vol. i, p. 178 *2. the sword of song, vol. ii, p. 155 *3. songs of the spirit, vol. i, p. 52. all phases of thought are crowded on our minds as we read through these slight volumes. and what is the goal of this hultimate voyage? h a deep and tearless sadness, a growing wonder of how such luxury, such wealth, such satiety can exist cheek by jowl with such squalor, such poverty, such want. is there a god? could there be a god? a power of light compatible with such dismal darkness. is there a lif

ess of a man in glory set; the sun is blotted, and the skies are riven. a god flames forth my spirit to beget; and where my body and his love are met a new desire possesses altogether my whole new self as in a golden net of transcendental love one fiery tether, dissolving all my woe into one sea of weather *songs of the spirit, vol. i, p. 43. in many other of these poems do we find depicted other phases of the philosophy of the qabalah; one, the hermetic maxim, gthat which is above is as that which is below, h we find stated in gthe philosopher fs progress h: that which is highest as the deep is fixed, the depth as that above: death fs face is as the face of sleep; and lust is likest love *songs of the spirit, vol. i, p. 34. in gthe quest h and in several parts of gtannhauser, h we are con

TYSON DONALD SOUL FLIGHT

as been done on stone circles, no one knows with certainty why they were built. it seems reasonable to assume that such enormous investments of time and labor must have had a purpose that was of vital importance to the people who built them. one theory is that they were great cosmic clocks, but it seems improbable that such immense, permanent structures would be needed merely to keep track of the phases of the moon and the change of the seasons. such timekeeping might just as well have been accomplished with smaller wooden constructions similar to sundials, or with wooden staves driven into the earth, which could easily be renewed when necessary. on the other hand, if the people who built the stone circles and the great earthen mounds considered them gateways to an underworld that was inha

TYSON DONALD THE MAGICAL WORKBOOK

ir, you turn your awareness away from your lungs and visualize the golden mist filling the entire volume of your body. your body and face will become covered with a fine sheen of perspiration if you are doing this exercise properly. this is normal. if you attempt to set too long an interval between the beats, you will find that your body begins to tremble and yearn for oxygen during the retention phases of each cycle. this is a sign that you must shorten the duration of each stage in the breath cycle by quickening the repetition of the mantra. all four stages of the breath cycle must be kept the same length, and all must be equally shortened until you can hold your lungs empty for four regular beats without great discomfort. note this distinction between pore breathing and color breathing

it too easy, you will not derive benefit from it; if it is too difficult, you may injure your lungs by over- or underinflating them. when stopping the breath, be aware of the urge to gasp for more air, but do not allow this yearning to become physically painful. if you grow dizzy, or see blackness or sparkling lights in your field of vision, you are exerting too much effort and should shorten the phases of each breath cycle either by choosing a briefer mantra, or mentally voicing the mantra more quickly. other signs that you are attempting too much are an inability to control your exhalations, a wildly pounding heart, or a pronounced trembling in the muscles of the legs and arms. the nine-seven breath is an advanced exercise with a higher degree of difficulty than those previously describe

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

tion. then the solar consciousness is born within us; this consciousness contains in itself the knower, knowledge and the known things. three in one and one in three. the solar consciousness is omni-present and omnipenetrating. the solar consciousness liberates the human being from the fatal wheel of the centuries. sexual cycles uranus is the octave of venus. it governs the masculine and feminine phases of sex. it has a sexual cycle of eighty-four years. uranus s cycle is divided into periods of 42 years, positive-masculine and negative-feminine. uranus poles are always facing toward the sun [as it turns on its axis, one of its poles is always trying to point towards the sun. during 42 years the positive pole faces towards the sun and for another 42 years the negative pole. now we can unde

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

a propagation of the means, with the original end, the desired objective, forgotten. selection from: robert e. ornstein. the psychology of consciousness. new york, the viking press, 1972. pp. 97-98. so ends the first volume of the green book 246 a green book of meditations volume two: celtic, native american, african, hindu and greek writings i assembled this volume during one of my more nativist phases. there is a good reason that the founders of the rdna originally chose a celtic flavor to their group, because celtic literature is full of beautiful observations of nature, as did the native americans, africans, hindus and greeks. each of the other groups have had to deal with the approach of westernization and the destruction of traditional ways. however, i feel that these selections may

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

il fortune, detection of theft, etc, an ample explanations of which may be studied by the curious in the holy guide of john heydon. with this system is associated the practice of pure astrology, the divination of fate by means of the heavenly bodies, especially the formation of the so-called horoscopes- schemes of the arrangement of the planets at the moment of birth, from which all the important phases of the life can be inferred by some few pernumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sons. the kabalah became a means of handing down from one generation to another hidden truths, religious notions, secrets of nature, ideas of cosmogony, and facts of history, in a form which was unintelligible to the uninitiated; and the revealing of the secrets, and the met

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

t reflection imposes the form of objective time upon an evanescent living present, but, in his mind, even the present has to be construed as a constitution of temporal intentionality striving for though never finally achieving a unitary object in the flux of manifold lived experiences.70 the present is not an impressional point lodged between past and future but rather a concatenation of temporal phases composed of retention and protention.71 i shall revisit this aspect of husserl s conception of time. worth underscoring here is his acute sensibility that human consciousness displays a hybrid nature, as it both constitutes and is constituted by an ego-self72 that is constricted within necessarily limited boundaries, embodied, as we are, in an encasing that comes-to-be and passes-away, that

, when we speak of consciousness, it is always consciousness of the present, but a present informed by the confluence of three temporalities; indeed, what presents itself as the flowing now-point is illumined from the shadow of what has been and springs forth from the ground of what shall be. in each primal phase that originally constitutes the immanent content we have retentions of the preceding phases and protentions of the coming phases of precisely this content. these determinate retentions and protentions have an obscure horizon; in flowing away, they turn into indeterminate retentions and protentions related to the past and future course of the stream. it is through the indeterminate retentions and protentions that the actually present content is inserted into the unity of the stream

the now is not now, is not simultaneous with the now, and it would make no sense to say that it is. memory [erinnerung] is an expression that always and only refers to a constituted temporal object. retention, on the other hand, is an expression used to designate the intentional relation (a fundamentally different relation) of phase of consciousness to phase of consciousness; and in this case the phases of consciousness and continuities of consciousness must not be regarded as temporal objects themselves.164 the very structures necessary to the constitution of time-consciousness are nontemporal, that is to say, nothing in immanent time. 165 husserl s conception of the flow of experience (erlebnisstrom, moreover, presupposes temporal irreversibility,166 that is, each moment displays the cha

ndeed of time itself, as a temporal becoming of successively real past, present, and future experiences with an account of time that bases the structure of time in tenseless relations between events. 172 the flux of consciousness, which cannot be known except through the consciousness of flux, exemplifies a unity of retentional, impressional, and protentional activities, which correspond to three phases of time.173 the inherently temporal comportment of consciousness renders the constitutive process of imagining time genetic in its composition.174 the province of music supplies a metaphor suitable to capture the dual intentionality of the stream of consciousness and its correlation with the movement of time.175 thus, in his 1905 lectures on the phenomenology of internal timeconsciousness

onsciousness and space as the form of material reality, weyl noted that the contents of consciousness present themselves not as merely being. but as being-now, filling the form of the enduring now with a continually changing content. when in reflection we tear ourselves out of the stream and posit its content as an object over against us, the stream becomes for us a temporal flow whose individual phases are related to one another according to the relation earlier and later. 185 at this juncture, let me cite husserl s own summation of the lecture on the exclusion of objective time as a way of presenting his notion of internal timeconsciousness succinctly: phenomenologically speaking, objectivity is not even constituted through primary content but through characters of apprehension and the r

only go into the shrine through the potency of zo t, the letter of the name inscripted on the flesh, the yod, the feminine dimension of the phallic potency, identified as ateret berit.259 exposure of the corona facilitates access to the sacred space in the sacred moment at hand, be-zo t yavo aharon el ha-qodesh, for the site of the covenantal incision is the ontic root of time in its alternating phases of night and day. in this manner, the erotic ecstasy of the instant, whose incisive cut tears the fabric of time, is properly restrained by restoring the female to the male in the form linear circularity (a)temporal poetics 105 of the sign of circumcision, zo t reincorporated into zeh. the containment of the female in the male ensures that boundaries will not be traversed and that the disti

pp. 127 131; wood, deconstruction, pp. 53 109; sandbothe, temporalization, pp. 78 83; kortooms, phenomenology; zahavi, inner time-consciousness, pp. 157 180; alweiss, world unclaimed, pp. 52 66. 70. patocka, introduction, pp. 110 111, duly notes this critical difference between husserl and thinkers like james and bergson. also worthy of consideration is the comparative study by fizer, ingarden s phases, pp. 121 139; and duval, dur e, pp. 81 106. see n. 180, this chapter. 71. welton, other husserl, pp. 147 148, 182. for a similar approach based on the incessant interweaving of past, present, and future in an open circle of time, see k mmel, time as succession, pp. 49 52. 72. by referring to the ego-self in husserl s thought i do not mean to deny that he was critical of positing an independ

71. cited in ibid, p. 72 n. 6. for a more detailed discussion of this dimension of husserl s thinking, see rodemeyer, developments, pp. 125 154. 172. keller, husserl and heidegger, p. 64. see also sokolowski, formation, p. 115: all time, both subjective and objective, arises from the now-retention-protention structure. every now-instant is surrounded by its horizon of retentional and protentional phases, and in them we directly experience the structure of temporality in its most primitive form. even the present-past-future form of objective time has its basis here. it is built up from inner time through objective constitution. in this matter, it seems to me, husserl anticipated merleau-ponty s emphasis on the reversibility of time and the understanding of temporality as diacritical differe

ed. peabody: henrickson publishers, 1998. fishbane, eitan. mystical contemplation and the limits of the mind: the case of sheqel ha-qodesh. jewish quarterly review 93 (2002: 1 27. fishbane, michael. biblical myth and rabbinic mythmaking. oxford: oxford university press, 2003. the kiss of god: spiritual and mystical death in judaism. seattle: university of washington, 1994. fizer, john. ingarden s phases, bergson s dur e r elle, and william james stream: metaphoric variants or mutually exclusive concepts on the theme of time. analecta husserliana 4 (1976: 121 139. fleischer, ezra. on the beginnings of obligatory jewish prayer. tarbiz 59 (1990: 397 441 (hebrew. bibliography 277 fossum, jarl e. the name of god and the angel of the lord: samaritan and jewish concepts of intermediation and the

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

tubal-cain is the father of witchcraft, the first of the witch blood in the circle of initiation. upon earth, in flesh, the mythological linage comes from this spirit. 21 lilith is one of the hebraic sources of evil, reflective of the female ability to not only produce children, but to their very nature itself. women are attributed to the moon, luna, and thus their natures are centered around the phases of the moon. lilith is thus a night daemon, considered such because of he ability to seduce, take what she wishes, and disregard those whom displease her. lilith is the goddess whose top half is feminine beauty, her bottom half is that of an animal with bird like feet. the torah mentions lilith in an interesting phrase, wildcats shall meet with hyenas, goat-demons shall call to each other;

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

three rosicrucian manifestoes (h) note: no skrying is to be done at this level; only study the procedure involved. section 2 theoricus adeptus minor (th.a.m) 29. lecture on astrological associations to the serviant squares 30. notes on ritual of invisibility 31. notes on ritual of transformation workings for this level and records of these visionary workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) the adept will do projection work into thte main tattwas and then into each sub-element (b) do a path working of the 22 trumps starting at the world (c) project into one pyramid square of each elemental enochian tablet. for example take the serviant square with the zodiac attribution of aries in the watery part of air tab

part 1 34. paper on evocation. 35. part 2 of addendum to the concourse of forces. 36. ritual to heal with photograph. 37. ritual on exorcism. 38. book or lectures "herbs and magic in alchemy" 39. construction of vault walls. 40. lecture on enochian tablets projected over the world. workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record of projection into each of the 30 aries (b) record experience of using dwb formula and rising up through the tree (c) record astral contact with at least 10 species of plant. section 4 philosophus adeptus minor (ph.a.m) 41. lecture part 3 of the addendum to the concourse of forces (method and construction of a larg

and construction of a large tablet of the bonorum and the practical application of the angels of light) 42. part 4 of addendum to the concourse of forces (method and construction of holy table) 43. part 5 addendum to concourse of forces (paper on use and construction of shew stone) workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record working of projection into the venus square of each of the 7 sections of the bonorum tablet and a thesis of the differences between them (b) project into each square of the venus section of the bonorum (c) record a visionary working with the shew stone (d) do research on and write thesis on a herbal alchemical work

mbalances in these ceremonies occur when the ruach has blocked off the power of neschamah, and in cases like these the onus is on the hierophant or another officer to bring them through. at the close of the ceremony the neschamah withdraws, and the ruach unbinds, leaving the nephesch revitalised and replenished. the order aspect of the kabbalistic soul cannot function correctly unless these three phases in our own beings are operating. the joining point is when our own ruach links with the order created ruach, which allows the energy to be passed through to the nephesch at a particular point. chapter four enochian pronunciation in the past there has been a lot of criticism about the golden dawn's enochian pronunciation, based solely on two papers published by regardie in his "golden dawn"

ill, the creative impulse of yechidah which through it attains its realization" on the tree, this is chokmah (wisdom) or masculine force of the great father. third adept's wand this wand is the neshamah, and corresponds to binah; the great mother: symbol of understanding. the officers these have been associated to what some collectively call the neshamah, or the upper spiritual plane of the three phases of the soul, which has two further groupings within it (yechidah and chiah. all of these are motivated by the zelem, the divine spark behind each phase of the soul. the officers in this grade are the zelem of the upper three phases, or the guiding force, while the wands are like the soul, the first manifestations of that impetus. collectively they are the higher levels of the soul, synthesi

Return to Occult Library Index



Related Matches
active adam adept age ages air ancient angel artemis aspirant astral balance birth black child children christ circle circles conscious consciousness cosmic creation creator crescent cross cycle cycles darkness death degree degrees desires diana disciple divine divinity doctrine duality earth ego element elements energy energies esoteric eternal evil evolutionary existence father female fire five force forces form forms glamour gnostic god gods goddess golden greek heart heaven hierarchy history holy human humanity influences initiate initiates initiation jewish kabbalah kether knowledge living lucis lunar magic magick magical malchut manifestation material matter meditation mental mercury mind modern month moon mother mysteries mystery mystical natural nature occult order people phases physical plane planes planetary planet positive power powers psychic psychology re reality religion religious revelation ritual sacred secret sefirot sephiroth set seven shamballa solar soul souls spirit spirits spiritual state states stone sun supreme symbol symbols symbolic symbolism teaching temple three tradition tree triangle truth universal universe vessel war water white wisdom witch witches witchcraft women world worlds


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn