Michael Wynn's Occult Reference Library
PRIMORDIAL

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3 8 INITIATION CEREMONY

word is elohim tzabaoth which means the elohim of hosts and of armies. the mystic number is 36 and from it is formed the pass word of this grade, which is eloah, one of the divine names. it should be lettered separately when given. unto this grade and unto the sephira hod, the eighth path of the sepher yetzirah is referred. it is called the absolute or perfect path because it is the means of the primordial which hath no root to which it may be established, except in the penetralia of that gedulah (magnificence) which emanates from the subsisting properties thereof. the distinguishing badge of this grade which you will now be entitled to wear is the sash of a theoricus with the addition of a purple or violet cross above the white cross and the numbers 3 and 8 within a circle and a square

ALEISTER CROWLEY LIBER 777

, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the

ALEISTER CROWLEY SEPHER SEPHIROTH

he divine name of binah myhl) hwhy (notariqon of ha-qadosh barukh hua, 655) hbqh 113 likewise; the same (fem (cf. 108) hqx a giving away, remitting hxyls a stream, brook glp 114 tear (weeping (md gracious, obliging, indulgent nwnx science (dm brains nyxwm we wnxn 115 here am i ynnh the heat of the day mwyh mwx to make strong; vehement, eager qzx we wnxn) 116 doves mynwy the munificent ones mybydn primordial h)ly( artificial (counted only with mem final in s.s) mylglg 117 fog, darkness lpw) chief, duke; guide pwl) 118 to pass, renew, change plx to ferment (mx the high priest lwdg nhk the goddess nu (spelt in full :w:n 119 lydian-stone nxwb nb) beelzebub: the fly-god bwbzl(b weeping (subst) h(md abominable lwgp 120 samekh: a prop, support kms master l(k foundation, basis ydswm season; the ti

ly want, daily desire mymy tdmx 553 the great dragon lwdg nynt 554 bearing seed (rz (rz 555 obscurity htp( the god had (spelt in full :d):h 556 mark, vestige, footstep wmy#r restoration nwqt 557 first, former, primary nw#)r 558 to initiate *knx 560 waters of quiet twxwnm ym a point, prick, dot tdwqn dragons mynynt sorceress r#km sought my#wrd crowd *ks 561 cain nyqt) concealed mystery )twyncd 562 primordial hnw#)r 563 a washing of the hands mydy tly+n 564 the breaker of foundations: the sphere of the elements (i.e. malkuth; see 632) twdwsy mlx the cap-stone (or perhaps impl. a cornerstone, as ps. 118:22) h#)rh nb) and the adam was formed into a living nephesch (i.r.q. 941) hyx #pnl md)h yhyw enoch *kwnx 565 small things, insignificant things twn+q officers (esp. judicial or military) myr+w

of geburah *nyd 715 secret hrtsn perfumed, fumigated trw+q defective *nzx 716 a matron )tynwr+m a trial, an experiment *nwxb miry *nwy 717 zayin: a sword *nyz 718 wise( ghe will understand that? h *nbyw arrows *mycyx 720 call to mind, account ytb#x thy navel (ct. 7:2) krr# wine *nyy honest; so, thus, just so, such, so much *nk image *mlc to be lovely, pleasant *m(n existing, stable *myyq 721 the primordial point hnw#)r hdqn vision *nwzx the heavenly man (lit. the gprimordial h or gexalted h man *h)ly( md) 722 the voice of the trumpet rpw# lwq in, so, thus, then *nkb 723 he, the lord god *ynd) myhl )wh 724 the end of the days mymyh tyrx) a leader, chief, judge *nyyd the pillars (see 79 *mydm( ye shall cleave *myqbdx 725 priest *nhk strength (ez.3:8 *myqzx to make them know (ps. 25:4 *m(ydw

ALEISTER CROWLEY THE QABALAH

, son and holy spirit, which in their highest divine nature are symbolized by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the kings of ancient time and the kings 21 sometimes \yyjh u, otz ha-chayim, thus making possible the fudging of a different set of gematria identities t.s. 22 according to some, the qlippoth

ALEISTER CROWLEY EQ I 5

on, and holy spirit, which in their highest divine nature are symbolised by the first three sephiroth, kether, chokmah, and binah) it is the trinity which created the world; or, in qabalistical language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial world created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force and destroyed. these primordial worlds are called the "kings of ancient time" and the "kings of edom who reigned before the monarchs of israel" in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (gen. xxxvi

ALEISTER CROWLEY EQ I 5

but the creation of sakti. and this mystery is reflected in the legend of the 119 creation, where adam represents the concealed one, for adam is temurah of mad, the enochian word for god, and eve, whom he created 20 the fourth of the mystic numbers of jupiter is 136. for love, is tempted by the snake, nechesh, who is messiah her child. and the snake is the magical power, which hath destroyed the primordial equilibrium. and the garden is the supernal eden, where is ayin, 70, the eye of the concealed one, and the creative lingam; and daleth, love; and nun the serpent. and therefore this constitution was implicitly in the nature of eden("cf" liber l, i, 29, 30, so that the call of the aethyrs could not have been any other call than that which it is. but they that are without understanding ha

ALEISTER CROWLEY EQUINOX EQ I 4 2

the great work of the a. a. when a soldier turns philosopher we always expect good work, and mayor kelly has not failed us; and to all such as would understand kant as well as schopenhauer's great work "the world as will and idea- of which an excellent english translation is published by messrs. paul, trench, tr bner, we heartily recommend this masterful little volume. f. the signs and symbols of primordial man. by albert churchward. swan sonnenschein. 25"s" net. the first thing one has to do is to compose oneself in a comfortable position, for this book is large and weights i don't know how many pounds; the next to remember that the author has an axe to grind, a\or at least has constituted himself leading counsel for his client egypt, and in a learned and most convincing argument not only

ALEISTER CROWLEY EQUINOX EQ I 4

rn again and again until karma was used up and the individual atman went back to the universal atman. buddha erasing the atman, though he refused to discuss the beginning, postulates nibb na as the end, which fact conversely also postulates the beginning as nibb na. therefore we have all things originating from an "x" sign, atman, nibb na, god, ain or first cause, and eventually returning to this primordial equilibrium. the difficulty which now remains is the bridging over of this divided middle. to gotama there is no unit, and existence "per se" is ignorance caused as it were by a bad dream in the head of the undefinable nibb na; which itself, however, 133 is non-existent. each man is, as it were, a thought in an universal brain, each thought jarring against the next and prolonging the dr

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

by him as follows "protyle is a word analogous to protoplasm, to express the idea of the original primal matter before the evolution of the chemical elements. the word i have ventured to use for this purpose is compounded of a greek word `earlier than' and `the stuff of which things are made" we are, therefore, throwing the concept of matter back to where the oriental school has always put it, to primordial stuff, to that which the orientalist calls "primordial ether" though we must ever remember that the ether of science is many, many removes from the primordial ether of the oriental occultist. we are led back to that intangible something which is the basis of the objective thing which you and i can see and touch and handle. the word "substance" itself means that which "stands under" or w

utilising a third factor, which we call the intelligence. in the gradual synthesis of these three component aspects of deity can be seen the evolution of consciousness- 27- the consciousness of the atom copyright 1998 lucis trust we next arrived at a more technical discussion of the subject of substance itself, dealing not with the differentiated substances or elements, but with the concept of a primordial substance, and endeavouring to get back as far as possible toward that which has been called by sir william crookes "protyle" or that which lies back of the tangible, or objective. we considered the atom, and found that its latest definition was that it was in reality a unit of force or energy consisting of a positive charge of electricity energising a number of negative particles. it b

the atom is a life, manifesting by means of the little sphere of which it is the centre. we have seen that all forms are an aggregate of lives, built up into the mineral, vegetable, and animal kingdoms. now we can pass to the next stage on this great ladder of evolution, and we will then find that the human being is the logical sequence that grows out of all these earlier developments. first, the primordial stuff, essentially intelligent energy; next, atomic matter, in all its varying activity forming the elemental combination; then the form, the aggregate of these atoms, up to the dweller within the form, who is not only active intelligence, not only inherent attraction and love, but is also a purposeful will. this "dweller within" took possession of the form when it had reached a certain

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ical body, and the etheric body. the dense physical body is formed of matter of the lowest three subplanes of the physical plane. the etheric body is formed of the four highest or etheric subplanes of the physical plane. fifth principle. the principle of mind; that faculty in man which is the intelligent thinking principle, and which differentiates man from the animals. fohat. cosmic electricity; primordial light; the ever-present electrical energy; the universal propelling vital forces the ceaseless destructive and formative power; the synthesis of the many forms of electrical phenomena. guru. spiritual teacher. a master in metaphysical and ethical doctrines. hierarchy. that group of spiritual beings on the inner planes of the solar system who are the intelligent forces of nature, and who

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

hree worlds. 3. electric fire, or the logoic flame divine. this flame is the distinguishing mark of our logos, and it is that which differentiates him from all other logoi; it is his dominant characteristic, and the sign of his place in cosmic evolution. this threefold fire may be expressed in ray terms as follows: first, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of brahma, the third aspect of the logos. next are to be found the fires of the divine ray of love-wisdom, the ray of intelligent love, which constitutes the energy of the vishnu aspect, the second aspect logoic. 4(4) finally are to be found the fires of the cosmic mental plane, which are the fires of the cosmic ray of will

is the basis of rotary motion and the cause of the spheroidal coherent manifestation of all existence, from the logoic atom, the solar ring-pass-not, down to the minutest atom of the chemist or physicist. second, as active heat. this results in the activity and the driving forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the first differentiation of pregenetic matter. akasha, in manifestation, expresses itself as fohat, or divine energy, and fohat on the different planes is known as aether, air, fire, water, electricity, ether, prana and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or vit

electricity, ether, prana and similar terms.9,(9)10,11(10) it is the sumtotal of that which is active, animated, or vitalized, and of all that concerns itself with the adaptation of the form to the needs of the inner flame of life. it might here be useful to point out that magnetism is the effect of the divine ray in manifestation in the same sense that electricity is the manifested effect of the primordial ray of active intelligence. it would be well to ponder on this for it holds hid a mystery. the fires of the mental plane also demonstrate in a twofold manner: first, as the fire of mind, the basis of all expression and in one peculiar occult sense the sumtotal of existence. it provides the relation between the life and the form, between spirit and matter, and is the basis of consciousne

n a later cycle, evolution alone will disclose. this third fire, along with the other two, make the necessary five of logoic evolutionary development and by its perfected merging with the other two fires as the evolutionary process proceeds is seen the goal of logoic attainment for this greater cycle or period of this solar system- 26- a treatise on cosmic fire copyright 1998 lucis trust when the primordial ray of intelligent activity, the divine ray of intelligent love, and the third cosmic ray of intelligent will meet, blend, merge, and blaze forth, the logos will take his fifth initiation, thus completing one of his cycles. when the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. when the three laws

ality ray and its relationship to this third fire. we must recall here that all that has been dealt with has been in relation to matter, and for the whole of this first section this thought must be borne carefully in mind. in our second section we will consider all from the standpoint of mind, and in the final from the standpoint of the divine ray. here we are dealing with what h. p. b. calls the primordial ray and its manifestations in matter.28(26) all these rays of cosmic mind, primordial activity, and- 41- a treatise on cosmic fire copyright 1998 lucis trust divine love-wisdom are but essential quality demonstrating through the agency of some one factor. the primordial ray is the quality of motion, demonstrating through matter. the ray of mind is the quality of intelligent organisation

ity, with their attachment to forms when atomic, and with the development of the inner latent heat and its gradual fiery increase until we have within the atom a repetition of what is seen within the causal body: the destruction of the periphery of the atom by the means of burning. it deals with the subject of the building of matter into form by the interaction of the two rays, the divine and the primordial, producing thereby that fire by friction which tends to life and fusing. the karma of form is likewise a vast subject, too involved for average comprehension but a factor of real importance which should not be overlooked in connection with the evolution of a world, a synthesis of worlds, or of a system when viewed from higher levels. everything is, in its- 42- a treatise on cosmic fire

temic or logoic will be found a great organ within the organism which acts as the receiver of prana. this organ has its etheric manifestation and its dense physical correspondence. in the system. in the system, the organ of cosmic prana, of the force vitalising matter, is the central sun, which is the direct receiver and dispenser of cosmic radiation. this is one of the threefold divisions of the primordial ray of active intelligence. each of the cosmic rays is in essence threefold, a fact which is oft overlooked, though logically obvious; each ray is the vehicle for a cosmic entity, and all existence is necessarily triple in manifestation. the central sun has within its periphery a centre of reception with a surface radiation. in the planet. in the planet there will be found a similar org

se major seven planes of our solar system being but the seven subplanes of the cosmic physical plane, we can consequently see the reason for the emphasis laid by h. p. b.52,(48)53 upon the fact that matter and ether are synonymous terms and that this ether is found in some form or other on all the planes, and is but a gradation of cosmic atomic matter, called when undifferentiated mulaprakriti or primordial pre-genetic substance, and when differentiated by fohat (or the energising life, the third logos or brahma) it is termed prakriti, or matter.54(49) e. our solar system is what is called a system of the fourth order; that is, it has its location on the fourth cosmic etheric plane, counting, as always, from above downwards. f. hence this fourth cosmic etheric plane forms the meeting groun

straction, he ceases to be attracted by his body of manifestation. he withdraws his interest and the two pairs of opposites, the spirit and the matter of the vehicle, dissociate. with this dissociation the solar system, that "son of necessity" or of desire, ceases to be, and passes out of objective existence. third. this leads finally, to the scattering of the atoms of the etheric body into their primordial condition. the subjective life, the synthesis of will and love taking active form, is withdrawn. the partnership is dissolved. the form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. matter persists, but the form no longer persists. the work of the second logos ends, and the divine incarnation of the son is concluded

he centres and the rays. 3. the centres and kundalini. 4. the centres and the senses. 5. the centres and initiation. i. preliminary remarks i would point out primarily and emphasize the fact that the motion we are considering is that due- 79- a treatise on cosmic fire copyright 1998 lucis trust to the fire latent in matter itself, a motion that is the prime characteristic and basic quality of the primordial ray of active intelligence. to express it otherwise: it is the outstanding faculty of the third logos, of brahma viewed as the creator, and this faculty is the product or result of an earlier manifestation. each of the three logoi, when in manifestation and thus personified, is exemplifying some one quality which predominates over the others. each, more or less, exemplifies all, but eac

the first logos. the first logos is the ray of cosmic will. his mode of action is a literal driving forward of the solar ring-pass-not through space, and until the end of this mahamanvantara or day of brahma (the logoic cycle) we shall not be able to conceive of the first aspect of will or power as it really is. we know it now as the will to exist, manifesting through the matter of the forms (the primordial ray and the divine ray, and we know it as that which in some occult manner links the system up with its cosmic centre. in a manner inconceivable to us the first logos brings in the influence of other constellations. when this first aspect is better understood (in the next mahamanvantara) the work of the seven rishis of the great bear,65(57) and the supreme influence of sirius will be co

in connection with the other two in the system, is a profound mystery, which is not fully understood by even those who have taken the sixth initiation. the first logos embodies the "will to live" and it was through his instrumentality that the manasaputras came into objective existence in relation to the human and deva hierarchies. in this system, the blending of the divine ray of wisdom and the primordial ray of intelligent- 82- a treatise on cosmic fire copyright 1998 lucis trust matter forms the great dual evolution; back of both these cosmic entities stands another entity who is the embodiment of will, and who is the utiliser of forms though not the forms of any other than the greater building devas and the human hierarchies in time and space. he is the animating principle; the will-t

traction consciousness is not, form is not, and life, demonstrating as an actual principle, is not. there is spirit-substance but in a state of quiescence, of utter neutrality, of negativity, and of passivity. in manifestation the two are approximated; they interact upon each other; activity supersedes quiescence; positivity replaces negativity; movement is seen in place of passivity, and the two primordial factors are no longer neutral to each other, but attract and repulse, interact and utilise. then and only then, can we have form animated by life, and consciousness demonstrated through appropriate vehicles. how can this be expressed? in terms of fire, when the two electric poles are brought into definite relationship we have demonstrated, along the line of occult sight and of occult fe

ALICE A BAILEY05 THE LIGHT OF THE SOUL

and the yogi comes to the great recognition that there is nothing except god; that his life is one and is to be found pulsating in the microscopic atom and in the macrocosmic atom also. with that life he identifies himself. he finds it at the heart of his own being and can there merge himself- 63- the light of the soul copyright 1998 lucis trust with the life of god as it is found in the ultimate primordial atom, or expand his realization until he knows himself as the life of the solar system. 50. it is hostile to, or supersedes all other impressions. previous to attaining this true perception, the onlooker has been dependent upon three other methods of ascertaining truth, all of them limited and imperfect. they are: 1. sense perceptions. in this method the dweller in the body ascertains t

that there is nothing but energy of some form or other, and that that energy is triple; in the east they call the nature of energy sattvic, rajasic, or tamasic. that is translated as follows: sattva. rhythm. spirit. life rajas. mobility. soul. light tamas. inertia. body .s ubstance- 154- the light of the soul copyright 1998 lucis trust all are differentiations in time and space of the one eternal primordial spirit-essence. it may be suggested that the modern western correspondences are to be found in the terms: energy. spirit. life force. soul. light matter. form .s ubstance the outstanding characteristic of spirit (or energy) is the life-principle, that mysterious something which causes all things to be and to persist. the outstanding characteristic of the soul (or of force) is light. it

ive process and both teach that this word or sound is descriptive of the second person of the divine trinity- 184- the light of the soul copyright 1998 lucis trust this sound or word threw into peculiar activity the matter of the solar system, and was preceded by the breath of the father which started the original motion or vibration. first, therefore, the breath (pneuma or spirit) impinging upon primordial substance and setting up a pulsation, a vibration, a rhythm. then the word or sound, causing the pulsating vibrating substance to take form or shape, and thus bringing about the incarnation of the second person of the cosmic trinity, the son of god, the macrocosm. this process eventuated in the seven planes of manifestation, the spheres wherein seven states of consciousness are possible

he aum..monadic, 7. the breath..logoic, and in these distinctions are symbolically conveyed the problem of correct hearing on the various planes and in the various states of consciousness. only the true mystic and aspirant will comprehend the nature of these distinctions. just as all the substances of our manifested solar system are differentiations of the akasha, the first differentiation of the primordial stuff, so all these distinctions of sound are differentiations of the one sound; all are divine in time and space. but all have to be heard correctly and all lead eventually to and form in their totality the aum, the word of glory, the macrocosmic word. with the student of raja yoga, however, there are three main voices or sounds with which he is temporarily concerned: 1. the speech of

e vision" by the occultist but it is one and the same thing. the two other senses are as yet veiled; their true significance will be unfolded in the sixth or seventh races which are to succeed ours, and their true relation is to the buddhic or intuitional and the atmic or spiritual planes. 3. mastery over root substance. this root substance is the pradhana and is sometimes called the root of all, primordial substance, and root matter. rama prasad in his translation and commentary has these words "mastery over the pradhana means the power of control over all the modifications of the prakriti. these three attainments. are obtained by conquering the substantive appearance of the five instruments of sensation" it is interesting to note that these three attainments demonstrate: a. the inability

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

g here with relatively advanced stages of human development. what i have now to say will veil, under extremely simplified phrases, truths which will be apparent to two groups of aspirants: 1. accepted disciples, who will comprehend the significances of the technique of fusion. 2. initiates, who will work with the technique of duality. it should be remembered also that we are here dealing with the primordial duality of spirit and matter and not with the secondary duality of soul and body. this point is of deep importance and will bear most careful consideration. the man who will seek to use the technique of fusion is the disciple who is conscious of personality power, owing to the fact that his mind is beginning to dominate his sentient emotional nature, much in the same way as his emotiona

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

creative hierarchy in a sense not to be understood by anyone below the stage of the fourth initiation, but it is an interesting fact to remember for it is in the connection between the sixth- 130- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust and seventh rays that that potent "desire for incarnation" was aroused which resulted in the fall of the angels in primordial times. this sixth ray influence coming from three angles orthodox, esoteric and hierarchical and hence involving both neptune and mars predisposes the race and individual man as well to become one-pointed disciples in sagittarius. this latter constellation is ruled by mars, bringing the man into control or closer touch with the lunar lords, the sixth creative hierarchy. students should

4. that which is the surviving entity in us is partly the direct emanation from and partly those celestial entities themselves (s.d. i. 251- 371- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 15. the descent and reascent of the monad or soul cannot be disconnected from zodiacal signs (s.d. i. 730) 16. the following five statements are basic 1. each of the primordial seven, the first seven rays, forming the manifesting logos, is again sevenfold. 2. as the seven colours of the solar spectrum correspond to the seven rays or hierarchies so each of these is sub-divided into seven. 3. each of these hierarchies furnishes the essence (the soul) and is the builder of one of the seven kingdoms in nature the three elemental kingdoms, the mineral, vegetable, a

s- volume iii: esoteric astrology copyright 1998 lucis trust the first one given above will be regarded as accurate for this world period and will be the basis of our astrological teaching. the informing lives of the seven sacred planets are called by the following names: 1. the seven planetary logoi. 2. the seven spirits before the throne. 3. the seven kumaras. 4. the seven solar deities. 5. the primordial seven. 6. the seven builders. 7. the seven intellectual breaths. 8. the seven manus. 9. the flames. 10. lords of love, knowledge and sacrifice. the words for the signs of the zodiac from the angle of form. natural order. retrogression through signs. pisces through the signs to aries 1. pisces. and the word said: go forth into matter. 2. aquarius. and the word said: let desire in form be

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

of retribution takes effect, is that of disease. this is a point which healers and metaphysicians, so-called, should most carefully consider. 2. the seven ray causes of karma these carry the cause of all human difficulties, including ill health and disease individual, national and racial still further back to the very origin of creation itself. karma demonstrates in those streams of energy and of primordial substance which pour into and through the created world, including the lower three worlds where work the lunar pitris and the elemental essences of all forms. this primordial karma (if i may so call it) is contributory to the existence of disease. we are told in the ancient books, to which the masters have access, that the world is constructed of substance which is already tainted with

f abstraction, he ceases to be attracted by his body of manifestation. he withdraws his interest and the pairs of opposites, the spirit and the matter of the vehicle, dissociate. with this dissociation the solar system, that "son of necessity" or of desire, ceases to be, and passes out of objective existence. third. this leads finally, to the scattering of the atoms of the etheric body into their primordial condition. the subjective life, the synthesis of will and love taking active form, is withdrawn. the partnership is dissolved. the form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. matter persists, but the form no longer persists. the work of the second logos ends, and the divine incarnation of the son is concluded

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

fice. in the early days of the hierarchy, millennia of years ago, neither the official directors of the hierarchy nor the masters were of the calibre which they are today. had they been so, they would have been too far removed from the factual life of the cycle, and therefore useless for the cycle of divine life which existed. the growth of humanity and its evolutionary status (when compared with primordial and primitive man) can be seen in the quality of the hierarchy today, which humanity produced and towards which it looks for guidance and teaching. this is an- 238- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust interesting point which i offer for your consideration. never forget, my brothers, that as it is humanity which has furnished th

spirit. six times the flame mounts up, six times the cloud recedes, but at the seventh naught is seen save everlasting fire. six times the flames absorbs the water, six times the moisture disappears, but at the seventh great absorption naught is left save iridescent fire. three times the fire envelops, three times the sun recedes; at time the fourth the work is done, and naught is left save flame primordial. that flame absorbs, revolves, receives, and remains. when all that is has traversed the flame, then time is nvialice bailey& djwhal khul the labors of hercules- table of contents the zodiac the purpose of this study (foreword) the nature of discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the ca

AN INTRO TO STUDY OF THE KABALAH

existence: and as nothing comes from nothing, so nothing is annihilated. the following seven kabalistic ideals are of the greatest interest to students of the origin and destiny of the world and mankind (1) that god, the holy one, the supreme incomprehensible one, the ain suph, the greek apeiros (zohar iii. 283) was not the direct creator of the world; but that all things have proceeded from the primordial source in successive emanations, each one less excellent than the preceding, so that the universe is 'god manifested' and the last and remotest production is matter, a privation of perfection (2) that all we perceive or know of, is formed on the sephirotic type (3) that human souls were pre-existent in an upper world before the origin of this present world (4) that human souls before in

boundless god, the "ain suph" was not the direct creator of the world, nor was the world made out of nothing. the highest trinity of "the crown, king and queen" having arisen by divine emanation, its powers descended and expanded into the seven lower sephiroth, and produced the universe in their own image, a decad of forces, as a whole constituting the adm qdmun adam quadmun, or adam kadmon, the primordial or archetypal man; the world produced is the existing universe of which we have cognizance. the universe is called the "garment of god: this lower world is a copy of the divine world, everything here has its prototype above (zohar ii. 20) some kabalistic treatises speak of earlier worlds created before the conjunction of the divine king and queen; these perished in the void; these lost

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

of the slash.294 this is the first chapter, which is the introduction295 from the heart tantra of the king of the violence demons, the red-razored one.296 chapter 2: lineage (301.6-305.4) after that, the..kin. dorj dej ma exhorted the blessed one with this question [302 "alas!297 great glorious one [tamdrin, body of power [concerning] these seven riders,298 malevolent violence demons who possess primordial wrath, power, and strength; first, what are the causes and conditions of their powerful activities [second] by what antidote were they tamed" the god of great glory replied"[concerning] these seven riders,299 malevolent violence demons: 285 "bliss-producing vajra woman" 286 an exclamation of wonder and amazement. 287 the time of taming having come. 288 ultimate. 289 incorrect self-perce

BLAVATSKY H P ANTHROPOGENESIS

should not the progenitors of our human race have been the "giants" of the vedas, the voluspa, and the book of genesis? while it is positively absurd to believe the "transformation of species" to have taken place according to some of the more materialistic views of the evolutionists, it is but natural to think that each genus, beginning with the molluscs and ending with man, had modified its own primordial and distinctive forms "isis unveiled" vol. i, p. 153[[vol. 2, page 1] preliminary notes- on the archaic stanzas, and the four pre-historic continents "facies totius universi, quamvis infinitis modis variet, manet tamen semper eadem- spinoza. the stanzas, with the commentaries thereon, in this book, the second, are drawn from the same archaic records as the stanzas on cosmogony in book i

t genesis, p. 82) there are two "creations" so called, in the babylonian fragments, and genesis having adhered to this, one finds its first two chapters distinguished as the elohite and the jehovite creations. their proper order, however, is not preserved in these or in any other exoteric accounts. now these "creations" according to the occult teachings, refer respectively to the formation of the primordial seven men by the progenitors (the pitris, or elohim: and to that of the human groups after the fall[[footnote(s* see pliny, 4, c. 12; strabo, 10; herodotus, 7, c. 108; pausanias, 7, c. 4, etc[[vol. 2, page] 6 the secret doctrine. all this will be examined in the light of science and comparisons drawn from the scriptures of all the ancient nations, the bible included, as we proceed. mean

said to be under the direct influence of venus "the little sun in which the solar orb stores his light" the summation of the stanzas in book i. showed the genesis* of gods and men taking rise in, and from, one and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the world of metaphysics, the spirit of the universe, or cosmic ideation, called by some the logos. this logos is the apex of the pythagorean triangle. when the triangle is complete it becomes the tetraktis, or the triangle in the square, and is the dual symbol of the four-lettered

e of convenience than of absolute philosophical accuracy. at the commencement of a great manvantara, parabrahm manifests as mulaprakriti and then as the logos. this logos is equivalent to the "unconscious universal mind" etc, of western pantheists. it constitutes the basis of the subject-side of manifested being, and is the source of all manifestations of individual consciousness. mulaprakriti or primordial cosmic substance, is the foundation of the object-side of things- the basis of all objective evolution and cosmogenesis. force, then, does not emerge with primordial substance from parabrahmic latency. it is the transformation into energy of the supra-conscious thought of the logos, infused, so to speak, into the objectivation of the latter out of potential latency in the one reality. h

, or in which at least the night continues only some instants (zohar iii, fol. 10a "qabbalah" p. 139[[vol. 2, page] 29 the celestial governors of humanity. gets all its vital forces, life, and powers through the medium of the seven planetary dhyanis from the spirit of the sun. they are his messengers of light and life "like each of the seven regions of the earth, each of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- spiritually, and from the palace (house, the planet) of that dhyani physically; so with the seven great races to be born on it. the first is born under the sun; the second under brihaspati (jupiter; the third under lohitanga (the "fiery-bodied" venus, or sukra; the fourth, under soma (the moon, our globe also, the f

the first human adams out of their sides: as astral shadows. and though it is an improvement on adam's rib, still geological and climatic difficulties will be brought forward. such, however, is the teaching of occultism (c) man's organism was adapted in every race to its surroundings. the first root-race was as ethereal as ours is material. the progeny of the seven creators, who evolved the seven primordial adams* surely required no purified gases to breathe and live upon (see part iii. of this volume. therefore, however strongly the impossibility of this teaching may be urged by the devotees of modern science, the occultist maintains that the case was as stated aeons of years before even the evolution of the lemurian, the first physical man, which itself took place 18,000,000 years ago* p

n the astral waves. in the hindu puranas, brahma, the creator, is seen recommencing de novo several creations after as many failures; and two great creations are mentioned* the padma and the varaha, the present, when the earth was lifted out of the water by brahma, in the shape of a boar, or "varaha avatar" creation is shown as a sport, an amusement (lila) of the creative god. the zohar speaks of primordial worlds, which perished as soon as they came into existence. and the same is said in midraish, rabbi abahu explaining distinctly (in bereschith rabba, parscha ix) that "the holy one" had successively created and de[[footnote(s* these two must not be confused with the seven creations or divisions in each kalpa (see book i "the seven creations. the primary and secondary creations are here

of birds of the desert, human beings "seven kings, brothers of the same family" etc, which is a reference to the locomotive qualities of the primary ethereal bodies of men, which could fly as well as they could walk* but who "were destroyed" because they were not "perfect" i.e, they "were sexless, like the kings of edom" weeded of metaphors and allegories, what will science say to this idea of a primordial creation of species? it will object to the "angels" and "spirits" having anything to do therewith: but if it is nature and the physical law of evolution that are the creators of all there is now on earth, why could there be "no such abyss" when the globe was covered with waters, in which numbers of monstrous beings were generated? is it the "human beings" and animals with human heads an

the angels or gods. this is no incongruity, nor is it due to inconsistency, but has, like all the rest, a profound esoteric meaning, quite clear to one free from christian theological prejudice. he who bears in mind that the principle mahat, or intellect, the "universal mind (literally "the great, which esoteric philosophy explains as the "manifested omniscience- the "first product" of pradhana (primordial matter) as vishnu purana says, but the first cosmic aspect of parabrahm or the esoteric sat, the universal soul* as occultism[[footnote(s* this has in esotericism a direct bearing upon the seven principles of the manifested brahma, or universe, in the same order as in man. exoterically, it is only four principles* demons is a very loose word to use, as it applies to a great number of in

ving" let us remember the greek theogony and enter into the spirit of its philosophy. we are taught by the greeks (see "iliad" iv, 201, 246) that all things, gods included, owe their being to the ocean and his wife tethys, the latter being gaea, the earth or nature. but who is ocean? ocean is the immeasurable space (spirit in chaos, which is the deity (see book i; and tethys is not the earth, but primordial matter in the process of formation. in our case it is no longer aditi-gaea who begets ouranos or varuna, the chief aditya among the seven planetary gods, but prakriti, materialised and localised. the moon, masculine in its theogonic character, is[[footnote(s* the goddess who gave birth to these primordial monsters, in the account of berosus, was thallath, in greek thalassa "the sea* see

ut prakriti, materialised and localised. the moon, masculine in its theogonic character, is[[footnote(s* the goddess who gave birth to these primordial monsters, in the account of berosus, was thallath, in greek thalassa "the sea* see, for comparison, the account of creation by berosus (alexander polyhistor) and the hideous beings born from the two-fold principle (earth and water) in the abyss of primordial creation: neras (centaurs, men with the limbs of horses and human bodies, and kimnaras (men with the heads of horses) created by brahma in the commencement of the kalpa* see commentary following sloka 18[[vol. 2, page] 66 the secret doctrine. in its cosmic aspect only, the female generative principle, as the sun is the male emblem thereof. water is the progeny of the moon, an androgyne

has astronomy. the authentic letter from mr. w. pengelly, f.r.s, quoted elsewhere, says that "it is at present, and perhaps always will be, impossible to reduce, even approximately, geological time into years or even into millenniums" and having never, hitherto, excavated a fossil man of any other than the present form- what does geology know of him? it has traced zones or strata and, with these, primordial zoological life, down to the silurian. when it has, in the same way, traced man down to his primordial protoplasmic form, then we will admit that it may know something of primordial man. if it is not very material "to the bearings of modern scientific discovery on modern thought" whether "man has existed in state of constant though slow progression for the last 50,000 years of period of

came the creative elohim of form, or the adam of dust. the allegory says that sanandana and other vedhas, the sons of brahma, his first progeny "were without desire or passion, inspired with the holy wisdom, estranged from the universe and undesirous of progeny (vishnu purana, book i. vii. this also is what is meant in sloka 11 by the words "they would not create" and is explained as follows "the primordial emanations from the creative power are too near the absolute cause. they are transitional and latent forces, which will develop only in the next and subsequent removes" this makes it plain. hence brahma is said to have felt wrathful when he saw that those "embodied spirits, produced from his limbs (gatra, would not multiply themselves" after which, in the allegory, he creates other seve

BLAVATSKY H P COSMOGENESIS

val radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and deve

orisms. 289 the seven powers of nature. 293- book i- part ii. the evolution of symbolism in its approximate order. i. symbolism and ideographs. 303 emblem and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, pa

nce. 506 what are the "forces. 508 the view of the occultists. 510 scientific and occult theories on heat. 515 the atoms of science. 519- vii. an attack on the scientific theory of force by a man of science. 523 ether and atoms. 527- viii. life, force, or gravity. 529 dr. richardson on nervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi

ch he presents in quite a new garb "new aspects" of the occult in nature, indeed. space, however, viewed as a "substantial unity- the "living source of life- is as the "un[[footnote continued on next page[[vol. 1, page] 10 the secret doctrine. accepts revelation as coming from divine yet still finite beings, the manifested lives, never from the unmanifestable one life; from those entities, called primordial man, dhyani-buddhas, or dhyan-chohans, the "rishi-prajapati" of the hindus, the elohim or "sons of god" the planetary spirits of all nations, who have become gods for men. he also regards the adi-sakti- the direct emanation of mulaprakriti, the eternal root of that, and the female aspect of the creative cause brahma, in her a'kasic form of the universal soul- as philosophically a maya

ce, inseparable, and the unknown revealers of the unknown" they are all found in aryan philosophy personified by visvakarman, indra, vishnu, etc, etc. still they are expressed very philosophically, and under many unusual aspects, in the work referred to* in contradistinction to the manifested universe of matter, the term mulaprakriti (from mula "the root" and prakriti "nature, or the unmanifested primordial matter- called by western alchemists adam's earth- is applied by the vedantins to parabrahmam. matter is dual in religious metaphysics, and septenary in esoteric teachings, like everything else in the universe. as mulaprakriti, it is undifferentiated and eternal; as vyakta, it becomes differentiated and conditioned, according to svetasvatara upanishad, i. 8, and devi bhagavata purana. t

rts; they embrace infinitude. 12. then svabhavat sends fohat to harden the atoms. each is a part of the web. reflecting the "selfexistent lord" like a mirror, each becomes in turn a world- stanza iv. 1. listen, ye sons of the earth, to your instructors- the sons of the fire. learn, there is neither first nor last, for all is one: number issued from no number. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the ever-darkness- sprung in space the re-awakened energies; the one from the egg, the six, and the five. then the three, the one, the four, the one, the five- the twice seven the sum total. and these are the essences, the flames, the elements, the builders, the nu

e is one and nine. iii. the "formless square" and these three enclosed within the[[diagram] are the sacred four; and the ten are the arupa universe. then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the lightmaker. 6. then the second seven, who are the lipika, produced by the three. the rejected son is one. the "sonsuns" are countless- stanza v. 1. the primordial seven, the first seven breaths of the dragon of wisdom, produce in their turn from their holy circumgyrating breaths the fiery whirlwind. 2. they make of him the messenger of their will. the dzyu becomes fohat, the swift son of the divine sons whose sons are the lipika, runs circular errands. fohat is the steed and the thought is the rider. he passes like lightning through the fiery clo

he "robes" stand for the noumenon of undifferentiated cosmic matter. it is not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with space in its abstract sense. root-nature is also the source of the subtile invisible properties in visible matter. it is the soul, so to say, of the one infinite spirit. the hindus call it mulaprakriti, and say that it is the primordial substance, which is the basis of the upadhi or vehicle of every phenomenon, whether physical, mental or psychic. it is the source from which akasa radiates (a) by the seven "eternities" aeons or periods are meant. the word "eternity" as understood in christian theology, has no meaning to the asiatic ear, except in its application to the one existence; nor is[[vol. 1, page] 36 the secret

oduced by maya- stanza i- continued. 5. darkness alone filled the boundless all (a, for father, mother and son were once more one, and the son had not awakened yet for the new wheel* and his pilgrimage thereon (b (a "darkness is father-mother: light their son" says an old eastern proverb. light is inconceivable except as coming from some source which is the cause of it; and as, in the instance of primordial light, that source is unknown, though as strongly demanded by reason and logic, therefore it is called "darkness" by us, from an intellectual point of view. as to borrowed or secondary light, whatever its source, it can be but of a temporary mayavic character. darkness, then, is the eternal[[footnote(s* that which is called "wheel" is the symbolical expression for a world or globe, whic

the average mystic, though to that of the spiritual eye of the initiate it is absolute light. how far we discern the light that shines in darkness depends upon our powers of vision. what is light to us is darkness to certain insects, and the eye of the clairvoyant sees illumination where the normal eye perceives only blackness. when the whole universe was plunged in sleep- had returned to its one primordial element- there was neither centre of luminosity, nor eye to perceive light, and darkness necessarily filled the boundless all (b) the father-mother are the male and female principles in root-nature, the opposite poles that manifest in all things on every plane of kosmos, or spirit and substance, in a less allegorical aspect, the resultant of which is the universe, or the son. they are "

and which at once is (or comprehends) what is and what is not, or is mere process "prakriti" however, is an incorrect word, and alaya would explain it better; for prakriti is not the "uncognizable brahma* it is a mistake of those who know nothing of the universality of the occult doctrines from the very cradle of the human races, and especially so of those scholars who reject the very idea of a "primordial revelation" to teach that the anima mundi, the one life or "universal soul" was made known only by anaxagoras, or during his age. this philosopher brought the teaching forward simply to oppose the too materialistic conceptions on cosmogony of democritus, based on his exoteric theory of blindly driven atoms. anaxagoras of clazomene was not its inventor but only its propagator, as also wa

-ether- the manifested basis[[footnote(s* see schwegler's "handbook of the history of philosophy" in sterling's translation, p. 28[[vol. 1, page] 52 the secret doctrine. and source of the innumerable phenomena of life- localised. the whole series of the numberless speculations of this kind are but variations on this theme, the key-note of which was struck in this primeval revelation (see part ii "primordial substance (b) the term anupadaka "parentless" or without progenitors, is a mystical designation having several meanings in the philosophy. by this name celestial beings, the dhyan-chohans or dhyani-buddhas, are generally meant. but as these correspond mystically to the human buddhas and bodhisattwas, known as the "manushi (or human) buddhas" the latter are also designated "anupadaka" on

st aspect. the mystery in the hierarchy of the anupadaka is great, its apex being the universal spirit-soul, and the lower rung the manushi-buddha; and even every soul-endowed man is an anupadaka in a latent state. hence, when speaking of the universe in its formless, eternal, or absolute condition, before it was fashioned by the "builders- the expression "the universe was anupadaka (see part ii "primordial substance[[footnote(s* vajra- diamond-holder. in tibetan dorjesempa; sempa meaning the soul, its adamantine quality referring to its indestructibility in the hereafter. the explanation with regard to the "anupadaka" given in the kala chakra, the first in the gyu(t) division of the kanjur, is half esoteric. it has misled the orientalists into erroneous speculations with respect to the dh

BOOK OF PLEASURE

m-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in

ut designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is contentment by pleasing yourself. by this and by no other are the inertia of belief; the restoration of the new sexuality and the book of pleasure (self love) get any book for free on: www.abika.com 16 the ever original self-love in freedom are attained. the primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laughter

the emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time of unity* he unites pain and pleasure, suffers them simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter* of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare be conscious of. he that truly pleases himself is wihout virtue, and shall satisfy all men. hate, jealousy, murder, etc, are

COLLIER IRENE CHINESE MYTHOLOGY

le have a difficult life, they can be happy at the end of that life if they have accomplished something worthwhile. 21 expert commentary in his comparison of world mythologies, anthropologist roy willis writes about the death of panku: in many traditions, creation is brought about by sacrificial death. this story [of panku] resembles a vedic hymn of the indian tradition which tells how purusha, a primordial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth wh

DAVIDSON DAN SHAPE POWER

standing wave created in the tube. since the number of wavelengths is an odd number, the reflected wave ends up canceling the primary wave. this results in a stress wave being imposed on the water molecules and the aetheric energy flowing into the nucleus. the result is to set up a vibratory condition that damps out the energy of the nucleus sufficient to cause the atoms to dissolve back into the primordial aether. one interesting anecdotal story with respect to this experiment has to do with a conference where i was asked to recount the water aetheralization experiment accident. afer my talk a crowd of interested members from the audience, who had come up to the podium, were asking me various questions. a young researcher from the back of the crowd caught my attention and said he had dupl

h many orders of aetheric stress vortex flows (lines. a simple atom like hydrogen would have figure 5.2.1-1. cross section of vortex stress flows of complex atom 5.2.2 a circle the circle, the two-dimensional locus equidistant from a point, is used symbolically throughout history as a symbol of the unity of all things, the basic icon of deity. as a shape power symbol, the circle acts to focus the primordial energy of the universe at the circle's center. testing with clairvoyants showed that the maximal power of the circle could be obtained by drawing the circle starting at the bottom of the circle. thus we see that there is more to the physics of shape power than the simple geometrical pattern. intent (i.e, the mental factor) and the manufacturing processes of creating the symbol also gove

DEITUS

this is as follows. lucifer is a metaphor for man. the rise of lucifer represents the rise of man to the status of a god. heaven is an archetypal sphere which man has defined as the abode of the gods. since man has become a god, the heavens have been conquered. man is now a resident of the archetypal heavens and the earth will become man s paradise. the ancient ones are an allegory to the ancient primordial power which exists within man. for it was said by the sumerians, the blood of kingu, leader of the armies of chaos, flows within the veins of man, and also, the ancient ones (man) will once more rule. all of these statements are therefore symbolic and refer to the rise of man as a god. the realization of deitus is the recognition that man has become a god. there is within man, however

DIABOLUS

sent a clear definition of what this name means, how it may be used as a model in sorcery, thus presenting the magician in the coils of this dragon "the fleeing serpent, the coiling serpent, the powerful with the seven heads" a caanite description of lotan, a form of behemoth and leviathan. in the 60th chapter of the book of enoch, leviathan is presented as a great dragon which is of the sea, the primordial chaos which this great serpent dwells, and the very abyss. leviathan is also another name for rahab, the angel of violence. the concept of this mysterious dragon is, according to the system of justinus39 leviathan is a bad angel. the hebrew term refers to leviathan as that which gathers itself together in folds, thus the coiling dragon. it should be known that the circle itself is timel

coiling dragon. it should be known that the circle itself is timeless and represents the eternal spirit. leviathan in this instance is the guardian of the abyss and timeless in essence. isaiah 27:1 calls leviathan that crooked serpent. 39 from the legends of the jews, ginzberg. 36 the fallen angel rahab itself means violence and refers to his name or title as sar shel yam, in hebrew prince of the primordial sea. the source of the twin fallen angels leviathan and behemoth, presents both as beasts and dragons which hold much power when they fell. and that day will two monsters be parted, one monster, a female named leviathan in order to dwell in the abyss of the ocean over the fountains of water, and a male called behemoth which holds his chest in an invisible desert whose name is dendayen

DION FORTUNE MYSTICAL QABALA

crystallise out as it cools, they will have a useful symbol of kether. fill a tumbler with boiling water and dissolve in it as much sugar as it will take up, and then, as the mixture cools, watch the sugar crystals appearing. when you have done this in actuality, and not merely read about it, you will have a concept under which you can think of the first manifest coming into existence out of the primordial unmanifest. the liquid is transparent and formless, but a change occurs within it, and crystals, solid, visible, and of a definite form, begin to appear. equally may we conceive that a change occurs within the limitless light, and kether crystallises out. 10. i do not propose at the present moment to go deeply into the nature of any of the sephiroth, but merely to indicate the general s

ent; it is a condition of pure becoming, rashith ha gilgalim, the first swirlings, the commencement of whirling motions as it is called by the qabalists- primum mobile as it is called by the alchemists. chokmah, the second sephirab, is called by the rabbis mazloth, the sphere of the zodiac. here we have introduced the concept of the circle with its segments. creation has moved onwards. out of the primordial egg has developed the serpent that holdeth his tail in his mouth, as mme blavatsky chronicles in her invaluable storehouses of archaic symbolism, the secret doctrine and isis unveiled. 16. in a similar manner to that in which kether overflowed into chokmah does chokmah overflow into binab, the third sephirab. the paths pursued by the emanations in these successive overfiowings is repres

spects are distinguished as ama, the dark sterile mother, and aima, the bright fertile mother. we have already noted that she is called the great sea, marah, which not only means bitter, but also is the root of mary; and here we meet again the idea of the mother, at first virgin, and then with child by the holy spirit. 13. by the association of binah with the sea we are reminded that life 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 o

chiefly upon their astrological associations to guide us, because astrology is the [page 90] one universal language, for all people see the same planets. space is referred to kether, the zodiac to chokmah, the seven planets to the next seven sephiroth, and earth to malkuth, consequently, any god who has an analogy with saturn will be referred to binah, as will any goddess who might be termed the primordial mother, the superior eve ,as distinguished from the inferior eve, the bride of microprosopos, malkuth. the supernal triangle of kether, chokmah) and binah always refers to the old gods, which every pantheon recognises as the predecessors of those forms of godhead worshipped by the current faith. thus rhea and kronos would be referred to binah and chokmah, and jupiter to chesed. all the

ght. 13. another source of illumination is to be found in the additional titles of the sephiroth, each of which has anything from one to two or three dozen. these are graphic descriptive names applied to the various sephiroth by the ancient rabbis and found scattered through the qabalistic literature, and they tell us a great many things. for instance, the titles "concealed of the concealed" and "primordial point" that are applied to kether convey a good deal to those who know where to look for it. 14. we can also, once we are acquainted with the symbolism, assign to the various sephiroth their equivalent gods in other systems, and when we look up the symbols, functions, cosmic concepts, and methods of worship assigned to these deities we get a fresh flood of illumination. by the use of a

rnal triangle. yetziratic text: the first path is called the admirable or hidden intelligence because it is the light giving the power of comprehension of the first principle, which hath no beginning. and it is the primal glory, because no created being can attain to its essence. titles given to kether: existence of existences. concealed of the concealed. ancient of ancients. ancient of days. the primordial point. the point within the circle. the most high. the vast countenance. the white head. the head which is not. macroprosopos. amen. lux occulta. lux interna. he. god-name: eheieh. archangel: metatron. order of angels: holy living creatures. chaioth ha qadesh. mundane chakra: rashith ha gilgalim. primum mobile. first swirlings. spiritual experience: union with god. virtue: attainment. c

mystical qabala page 75 6. in the vedantan philosophy kether would undoubtedly equate with parabrahman, chokmah with brahman, and binah with mulaprakriti. in the other great systems of human thought kether equates with their primary concept and may be taken as the father of the gods. if for them the universe originated in space, then kether is the sky god. if it originated in water, kether is the primordial ocean. always we find in connection with kether the sense of formlessness and timelessness. the gods of kether are terrible gods which eat their children, for kether, although the parent of all, reabsorbs the universe back into itself at the end of an epoch ofevolution. 7. kether is the abyss whence all arose, and back into which it will fall at the end of its epoch. therefore in exoter

have already seen, kethet is the point formulated in the void. according to euclid's definition, a point has position but no dimensions. if, however, a point may be conceived of as extending through space, it becomes a line. the nature of the organisation and evolution of the three supernals is so remote from our experience that we can only conceive of them symbolically; but if we conceive of the primordial point which is kether as being extended into the line which is chokmah, we shall have as adequate a symbolic representation as we may hope to achieve at our present state of understanding. 2. this forth-flowing energy, represented by the straight line or the uplifted rod of power) is essentially dynamic. it is, in fact, the primary dynamism, for we cannot conceive the crystallisation of

rganising, stabilising sephiroth. it [page 124] is not possible to understand either of the paired sephiroth without considering its mate; therefore in order to understand chokmah we shall have to say something about binah. let it be noted, then, that binah is assigned to the planet saturn and is called the superior mother. 5. in binah and chokmah we have the archetypal positive and negative; the primordial maleness and femaleness, established while "countenance beheld not countenance" and manifestation was incipient. it is from these primary pairs of opposites that the pillars of the universe spring, between which is woven the web of manifestation. 6. as we have already noted, the tree of life is a diagram matic representation of me universe on which the positive and negative, male and fe

mutation and distillation wherein lie. the real secrets of their use. chapter xvii binah, the third sephirah title: binah, understanding (hebrew spelling:beth, yod, nun, he) magical image: a mature woman. a matron. situation on the tree: at the bead of the pillar of severity in the supernal triangle. yetziratic text: the third intelligence is called the sanctifying intelligence, the foundation of primordial wisdom; it is also called the creator of faith, and its roots are in amen. it is the parent of faith, whence faith emanates. titles given to binah: ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, s

s. 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 universe. we shall see repeatedly in the course of our studies that the three supernals have their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflections of

of kether is amen. this clearly declares that although chokmah emanates binab, we must not pause there when seeking origins, but move back to the fount of all as it rises from the unmanifest behind the veils of negative existence. this concept is brought out very clearly by the yetziratic text of chesed, wherein it says, speaking of spiritual forces "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" 10. we must not be misled or confused in this respect by the fact that the yetziratic text of geburah declares that binah, understanding, emanates from the primordial depths of chokmah, wisdom. binah is in kether as well as chokmah "but after another manner" in pure being, formless and partless though it is, are the possibilities of both force and f

but retains its virginity; in other words, whose creativeness does not involve it in the life of its creation, but which remains apart and behind as the basis of manifestation, the root-substance whence matter arises. for although matter is held to have its roots in binah, yet matter as we know it is of a very different order of being to the supernal sephirah in which its essence lies. binah, the primordial formative influence, the parent of all form, is behind and beyond manifesting substance; in other words, is ever-virgin. it is this formative influence underlying all form-building, this tendency for curving lines of force to correlate and achieve stability, which is binah. 22. these two basal sephiroth of the 5upernal triad are especially referred to as the father and mother, abba and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. encyclopedia of occultism& parapsychology. 5th ed. hydromancy 759 hyena a fabled many-colored stone taken from the eye of the animal so called. put under the tongue, the hyena stone was said to enable its possessor to foretell future events. it was also supposed to cure gout and intermittent fever. hyle the primordial matter of the universe; also the name used in gnosticism to denote one of the three degrees in the progress of spirits. hynek, j(oseph) allen (1910.1986) prominent astrophysicist and authority on ufos. hynek was born on may 1, 1910, in chicago, illinois. he attended the university of chicago, from which he received both his b.s (1931) and ph.d. degrees (1935. in 1942 he married miriam c

second from the first, the third from the second, and so forth. these ten sephiroth were known as the crown, wisdom, intelligence, love, justice, beauty, firmness, splendor, foundation, and kingdom. from the junction of pairs of sephiroth other emanations were formed; thus from wisdom and intelligence proceeded love or justice and from love and justice, beauty. the sephiroth were also symbolic of primordial man and heavenly man, of which earthly man was the shadow. they formed three triads, representing intellectual, moral, and physical qualities: the first was wisdom, intelligence, and crown; the second, love, justice, and beauty; the third, firmness, splendor, and foundation. the whole was encircled or bound by kingdom, the ninth sephiroth. each of these triads symbolized a portion of th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nsion, so the organised individual, isolated cell, or colony of cells, is originally in possession of a sphere of action, where it concentrates at times its efforts more especially on one point, and again on another, ad libitum. through repetition, habit, selection, heredity and other principles loved by biologists, certain more constant lines of force would be differentiated in this homogeneous, primordial sphere, and little by little could give birth to motor organs. for example: our four members of flesh and blood, sweeping the space around us, would be but a more economic expedient invented by nature, a machine wrought in the course of better adapted evolution, to obtain at the least expense the same use full effects as this vague, primitive spherical power. thus supplanted or transfor

ultism& parapsychology. 5th ed. 1082 sixth century syrian thinker who synthesized christian theology and neoplatonism and thus greatly influenced the mysticism of the middle ages. erigena based his own system upon that of dionysius. this was the so-called negative theology, which placed god above all categories and designated him as nothing, or the incomprehensible essence from which the world of primordial causes is eternally created. this creation is the work of the son of god, in whom all substantial things exist; but god is the beginning and end of everything. on this system christian mysticism may be said to have been founded with little variation. with erigena, reason and authority are identical, and in this he agrees with all speculative mystics. scholasticism, however, is character

) the organization of awareness (now cosmic awareness communications) was originally founded in the early 1960 and was built around the channeled material of william ralph duby. in 1967 duby died, and the organization broke into a number of independent factions. one such faction, the organization of awareness of olympia, washington, was headed by david demoulin. it lasted only a few years. orgone primordial cosmic energy, claimed to have been discovered by wilhelm reich between 1936 and 1940. it is believed to be universally present and demonstrable visually (a blueness in the atmosphere, thermically, electrosopically, and by means of a geiger-muller counter. it manifest in living organisms as biological energy. reich invented what he termed an orgone energy accumulator, a device to concen

m of the restoration of the form of a destroyed plant. in the 1920s a british biological chemist named morley-martin claimed the forms of fishes, plants, and animals continued to exist in miniature in ancient azoic rocks. morley-martin experimented by taking fragments of such rock and submitting them to a temperature of 2,000.3,000 degrees fahrenheit in an electric oven. he isolated what he named primordial protoplasm from the ashes, which he transformed into crystalloids with canada balsam. in the course of time the crystalloids condensed and produced numerous organisms that were creature-like, even having life and movement. these little-known and bizarre experiments are described by maurice maeterlinck in his book la grande porte (paris, 1939, and the work of both littlefield and morley

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

pective to qabalistic doctrines.21 in the seventeenth century ce, the center of christian cabala moved to england and germany, where its status was boosted by the theosophical writings of jacob boehme and the landmark qabalistic compendium of christian knorr von rosenroth.22 von rosenroth and athanasius kirchner extrapolated the qabalistic allusion of adam kadmon to be a reference to jesus as the primordial man in christian theology. in the final phase in the development of the christian cabala in the seventeenth and eighteenth centuries, it became permeated with alchemical symbolism and conjoined with the emerging doctrines of theosophy. this in turn greatly influenced the development of freemasonry. 3' 8: h" 2: 2 2:e 8 '0- 0* like judaism and christianity, islam is a primary branch stemm

f the negatively existent not (al) is most strongly and directly portrayed in the sifra detzniyutha (book of that which is concealed. 2" 2' 8: 5 the main body of the text begins: the book of that which is concealed is the book of the balancing in weight. until not (al, lo) existed as weight, not (al) existed as seeing face-to-face. and the earth(/rah, haaretz) was nullified, and the crowns of the primordial kings were found as not (al. until the head (sar, rosh, desired by all desires, formed and communicated the garments of splendor. that weight arises from the place which is not him. those who exist as not (al) are weighed in yah hy. in his body exists the weight. not (al) unites, and not (al) begins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 the first chapt

anafin looks back upon him (arikh anafin, all the inferiors are restored in order, and his countenance is extended and made more vast at that time. but not for all time is it vast like unto the countenance of the more ancient one. 9 the weight referred to in the first verse of the sifra detzniyutha is the single combination of all the sefiroth on the tree. weights are the individual sefiroth. the primordial kings allude to the unmanifest alef worlds or witness states of vast face in sefirah crown/above. the crowns of the primordial kings are the sefiroth in the supernal world of atziluth (emanation, and the garments of splendor are the manifest sefiroth in the successive three worlds. in the torah, earth/ ra, aretz) is a synonym for the sefirah malkuth/kingdom. hence, the phrase and the ea

inally upon the image of the name hvhy in the tzimtzum against the blue light of the endless. the next step is to make prostration. before people walk, they crawl; first on their bellies, then on their hands and knees. long before that, the fetal position is experienced in the womb. prostration blends postures that are deeply embedded in human consciousness. placing the forehead to the earth is a primordial act of reverence, unification, and extinction. the religious act of prostration is found in some form in virtually all faiths. as practiced in islam for instance, prostration (sujud) is a central component in the ritual of prayer (salat) that is performed five times every day. buddhists are well known for performing long series of continuous prostrations in the course of making pilgrima

FRATER ELIJAH ANGELS OF CHAOS

reath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is described as 'hissing to come forth and turn back; seeing by night and bringing by day, a perfect description of bennu or phoenix type of returner" kg:noe:p70-71"she is the whore babalon, the scarlet woman of the cult of the beast. in egyptian her name means the number seven (sefekh, she was the primordial goddess of the seven stars. 393 is the number of a highly secret ophidian formula concealed in the name of an extra-terrestrial entity known as aossic. the integers 393 (3+9+3=15=1+5=6, the number of the sun or solar phallic energy" so we see a unity between these concepts. a phoenix-type returner, a conflagration, bablon and a celestial relation, with some correlation with aossic) and

blon and a celestial relation, with some correlation with aossic) and empowered with solar phallic energy (set as midnight sun. an interesting note (with some biblio-mancy) is that in the last page of chapter 7 of nightside of eden page 76, grant brings reference to "the book of dyzan, and then this heralds chapter 8 (the number of submind and chaos. there also seems to be some relation to watery primordial teratomas which shall herald a return to chaos- the old ones, water signs: scorpio)"my sun is in scorpio. the relation to babalon also holds some connection with binah and we definitely have some crone type destructive energies here. the number of babylon is 156 which is also the number of chaos. with binah we have links to set, which was integral with the rite of god-hood. 76=7+6=13 an

FRATER TENEBROUS CULTS OF CTHULHU

as essentially evil, crowley saw the return of such atavistic deities as being in full accord with the progression of the aeons. following the call of cthulhu, lovecraft produced a series of a dozen or more stories which contain the central core of the inter-related mythology which later became known as the cthulhu mythos. in these stories, he describes various rites surviving on earth since the primordial reign of the old ones, and preserved in more recent times in esoteric grimoires such as the necronomicon through which the evocation of the alien gods could be effected. in the case of charles dexter ward, he suggests that the very roots of the magical arts lie in the ritual veneration of these trans-dimensional beings, attributing a common and unifying source to the many and diverse st

FRATER U D PRACTICAL SIGIL MAGIC

from our standardized and smoothed-up everyday environment of glossy machines and industrial pseudo-aesthetics. since we are working with magis, or the original magical power which belongs, according to current theories, to a further exploration of the word method/ 19 praeter-conscious, i,e, gprimitive h stage of being, everything which reminds us of the times of amateurish handicraft will awaken primordial impulses in our reptilian brain. this will virtually automatically liberate the magical power in this section of the brain or awaken it in the first place. of course, all this depends largely on the mag our elings (i.e, your intuition) rather than in rules which other magicians have set up according to their own subjec but more frequently it will provoke total failure, my own ician fs p

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

he law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates are also taught how to suspend the law of levitation when they are in their soul bodies, and how to pass through the nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such

FREEMASONS SATANISM AND SYMBOLISM

g upward which represents the perfect or divine man; masonic writer albert churchward states standard occult belief when he further identifies the upright triangle. with the point up churchward writes that this triangle represents set "set" is one of the infernal names of satan, as listed in the satanic bible written by satanic high priest, anton lavey [churchward's book was, signs and symbols of primordial man, london: george allen and company, ltd, 1913, second edition, p. 189, 309, 471] in india, this triangle was worn in the foreheads of the followers of shiva. masonic authors william meyer and j.s.m. ward, also wrote that this type of triangle was worn in india by followers of shiva, who wear it in their foreheads. shiva is another infernal name listed in the satanic bible as another

god becomes man that man may become god [the religion of freemasonry: an interpretation, macoy publishing and masonic supply company, 1969, p. 37] masonry acknowledges that freemasonry originated in the place where satan dwells! albert churchward, another masonic author states that the triangle pointing upward us a symbol for set, which is one of the infernal names for satan [signs and symbols of primordial man, george allen and company, ltd, 1913, p. 189, 309, and 471. then, masonic author, j.s.m. ward states "with the point upwards, the equilateral triangle stands for shiva the destroyer and signifies the flame which rises upwards from the funeral pyre toward heaven. this symbol is familiar to us in several degrees, most notably the thirtieth degree [freemasonry and the ancient gods, 192

f teaching the principles of our profession [masonry] is derived from the druids. and our chief emblems originally came from egypt [william hutchinson, mason, the spirit of masonry, revised by george oliver, new york, bell publishing, originally published in 1775, p. 195] another masonic writer (albert churchward, states that masons are "our present druids [albert churchward, signs and symbols of primordial man: the evolution of religious doctrine from the eschatology of the ancient egyptians, london, england, george allen and company, ltd. 1913, second edition, p. 189. another masonic author, george oliver, also noted freemasonry's connection with the druids "the druids had a high veneration for the serpent. their great god, hu, was typified by that reptile; and he is represented by the b

FULLER J F C SECRET WISDOM OF THE QABALAH

ist abram ben dior writes: then they [the qabalists] affirm, that all things have been drawn from no-thing [not nothing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand, by non-being, that which one can conceive of, neither by its cause or its essence; it [the no-thing] is, in a word, the cause of causes; it is it whom we call the primordial non-being, because it is anterior to the entire universe. 19 though the qabalah recognizes but one primordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first i

and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more spiritual, alive, our consciousness becomes, the more perfect are these images, which are not illu

e the origins of the sephirotic scheme, and how surely they have branched upwards into the mystical foundations of christianity. the ten sephiroth (1) ruk kether, the crown. as we have explained, this first sephirah represents gi am h as being, secret wisdom of the qabalah page 28 that is as pure existence. it is neither positive nor negative, but, and though sexless it is androgenous. though the primordial point of light, it is nevertheless the circumference of all things, the centre of which is nowhere because it is in no-thing; containing all the potency of tetragrammaton (yhvh, it is simultaneously past, present, and future. in the letter od, which corresponds to it, is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or the

ient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four elements air (smell, water (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters o

othing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as simple

r end. he hewed and incised forms and figures into it in the following manner: he spread before him a cover, and carved therein kings (worlds) and marked out their limits and forms, but they could not preserve themselves. therefore it is written, gthese are the kings that reigned in the land of edom before there reigned any king over the children of israel h (genesis xxxvi, 3i. this refers to the primordial kings and primordial israel. all these were imperfect: he therefore removed them and let them vanish, till he finally descended himself to this cover and assumed a form. 5 but though they vanished they were not annihilated, because gnothing perisheth in this world, not even the breath which issued from the mouth, for this, like everything else, has its place and destination, and the hol

e adam belial of the unbalanced world and the averse tree of life from which the races of the gentiles are sprung. it would, therefore, appear that the reason for the creation of the kings of edom was to account for the world being peopled with races other than that of israel. adam qadmon. on several occasions already have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of these

s 2, the second 20, and od spelt in full- od vau daleth- equals 20; therefore the two together equal 22, that is the twenty-two letters of the hebrew alphabet which constitute the paths of the tree of life and out of which, with the sephiroth, the universe is mystically formed. finally, as od represents the ten sephiroth and the twenty-two paths, it is the symbol of all things concentrated in the primordial point. in the third chapter of genesis the fall of man is described. to the qabalist it depicts the first step in the redemption of tetragrammaton; for unless eve had tempted adam, good and evil could never have been harmonized. the apple is the sephirah of esod- the foundation and the source of generative and regenerative power. we have described how evil, really activity, emanated out

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

il 1905, quoted in darlow,williamrobertsonnicoll:lifeandletters,1925,pp. 396, 399, 400. waitewrotea'longand carefully considered answer' to this letter, in which he setouthisownfeelings on mysticism, and argued that the mystic is most certainly practical,because he is doing the one thingworthdoing-gettingback whence he came. it seems to me that the historical basis on which mysticism rests is the primordial factthatwe came out of the great centre andthatour destiny and our rest are in the centre; there can be only one business in life, which is the interior understanding of the hidden meaning ofthatvoluntary poverty, perpetual chastity and entire obedience bywhichwe ultimately return.as to prayer,'ido not see, he wrote,'thatit can be otherwise in his [the mystic's] case than that the answe

GILBERT THE SORCERER AND HIS APPRENTICE

ow separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps them apart?itis kama rupa,the barofself. when that is removed the self is cast out. then the material in man is the emblem of matter, viz, water, the lower triangle. hydrogen, or the root of hydrogen, may be the final primordial element, the half hydrogenofwhich i spoke before,butthis drawn up into, intertwining. with, and interlacing with, the higher triad.andthat is the [mal atonement, or at -one-ment, the reunion of the materialwiththesupernal, of the humanwiththe divine, the perfected atonement, whea spiritandmatter" nolongerseparate, shall be one. therefore is the interlaced triangle the seal of the great

base lines are doubled; thus air partakes of the aspiring quality of fire,butin a more material and earthy state, and accordingly the symbol of air is (fig. 8. similarly earth is matter in a still more gross state than water, and its symbol is (fig. 9; and thus we get the four elements of the ancients. in regard to these i should like to say to men of science, that if it be true that there is one primordial substance, then every substance we see around us, or which we can find, must be a mode or condition of this one, and the ancient classification which postulated four typical modes only, viz. the solid, liquid, gaseous, and igneous, is worth consideration. take water, for instance, its solid form is ice, its liquid form we are all familiar with, its gaseous is steam, and its igneous form

such of those of you who were present at a meeting some months ago, will recollect how the lecturer proved that the physical universe must have a finite boundary. therefore the universe is not infinite, but is bounded by the akasa: in that akasa, then, so cut off, developed gradually two centres. that you can see for yourself, for the.infinitelygreat and the infinitely small are the same. take a primordial cell, watch it in the microscope, and you will see the tiny cell gradually separating into two centres, a positive and a negative, and thusitpolarises. and we know there are two separate centres of force, because they act and react upon one another. that is whatlmustcall the infinitely little in the primordial cell. and so exactly was it in the creation of the universe, and so wasitinth

GLOBAL FREEMASONRY

the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image was also visualized by kabbalah as having a unitary, anthropomorphic form. god was, by one kabbalistic recension, adam kadmon: the first primordial or archetypal man. man shared with god both an intrinsic, uncreated divine spark and a complex, organic form. this strange equation of adam as god was supported by a kabbalistic cipher: the numerical value in hebrew of the names adam and jehovah (the tetragrammaton, yod he vav he) was both 45. thus in kabbalistic exegesis jehovah equaled adam: adam was god. with this affirmation went th

GOLDEN DAWN RITUALS ZAM8

tion: b k a b i c j d f a h f l y g c l e k 8 polygons and polygrams (reprint from the 2=9 grade) a basic understanding of polygons and polygrams is essential for the magical work of the theoricus. in higher grades, you may or may not decide to work with these figures, but if you work at all in the area of talismanic work, you will be using polygons and polygrams. the point within the circle, the primordial point, is a representation of rtk. much can be said about this primordial point, for in it is the potential of all things and of no thing. all things emanate from the primordial point, and all things end at the primordial point. the cross within the circle is attributed to hmkj. here, we have the root of wisdom according to the sepher yetzirah. thus, the cross within the circle is a rep

GOLDEN CHAIN AND THE LONELY ROAD

road or 'crooked path' linking moment to moment, ecstasy to ecstasy in a continuity of being. within the overall complex of this continuum we may define specific strands which combine to facilitate the transmission of gnosis to the individual; i. the lineal transmission of thought- every nuance of the mental continuum which bears the fruit of realisation fulfils the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which flash f

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ad passed through cholula since the dawn of civilization in mexico.22 though it was not known who had been the first builders here, as far as it had been possible to establish the earliest major edifice on the site consisted of a tall conical pyramid, shaped like an upturned bucket, flattened at the summit where a temple had stood. much later a second, similar structure was imposed on top of this primordial mound, i.e. a second inverted bucket of clay, and compacted stone was placed directly over the first, raising the temple platform to more than 200 feet above the surrounding plain. thereafter, during the next fifteen hundred years or so, an estimated four or five other cultures contributed to the final appearance of the monument. this they did by extending its base in several stages, bu

s and of prying and imaginative intellectuals? it was simply not credible that the brilliant architects, stonemasons, surveyors and engineers who had created the great pyramid could have been ignorant of basic human psychology. the vast ambition and the transcendent beauty, power and artistry of their handiwork spoke of refined skills, deep insight, and a complete understanding of the symbols and primordial patterns by which the minds of men could be manipulated. logic therefore suggested that the pyramid builders must also have understood exactly what kind of beacon they were piling up (with such incredible precision) on this windswept plateau, on the west bank of the nile, in those high and far away times. they must, in short, have wanted this remarkable structure to exert a perennial fa

bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12 connections and similarities driving through the suburbs of heliopolis at around 6:30 in the morning i closed my eyes and tried to summon up a picture of the landscape as it might have looked in the mythical first time after the island of creation13 the primordial mound of ra-atum had risen out of the flood waters of the nun. it was tempting to see a connection between this imagery and the andean traditions that spoke of the emergence of the civilizer god viracocha from the waters of lake titicaca after an earthdestroying flood. moreover there was the figure of osiris to consider a conspicuously bearded figure, like viracocha, and like quetzalcoa

as called zep tepi.63 we shall delve into these records in the next two chapters. 63 myth and symbol in ancient egypt, p. 263. graham hancock fingerprints of the gods 367 chapter 43 looking for the first time here is what the ancient egyptians said about the first time, zep tepi, when the gods ruled in their country: they said it was a golden age1 during which the waters of the abyss receded, the primordial darkness was banished, and humanity, emerging into the light, was offered the gifts of civilization.2 they spoke also of intermediaries between gods and men the urshu, a category of lesser divinities whose title meant the watchers .3 and they preserved particularly vivid recollections of the gods themselves, puissant and beautiful beings called the neteru who lived on earth with humanki

is way all the wisdom and all the knowledge of the first men [together with their memory of their] origin and their beginning, were destroyed. 15 the secret of what happened was never entirely forgotten because a record of those distant first times was preserved, until the coming of the spaniards, in the sacred texts of the original popol vuh. the abuses of the conquest made it necessary for that primordial document to be concealed from all but the most highly-initiated sages and replaced with a watered-down substitute written under the law of christianity :16 no longer can be seen the book of popol vuh which the kings had in olden times. the original book, written long ago, existed but now its sight is hidden to the searcher and to the thinker. 17 on the other side of the world, among the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ession of the individual consciousness but often as pointing meaningfully toward a deeper archetypal or universal symbolism. these physical, psychological, and psychic impressions which appear in dreams illustrate the rosicrucian view that dreams represent the "total person. they provide a hint of a person's total inheritance, of what is psychically innate in him. dreams, therefore, are something primordial, epigastric, intuitive. at rose-croix university and in dream laboratories in various centers around the world dream phenomena are being studied using scientifically established principles in an attempt to unravel some of the secret mysteries hidden in dreams. one recurring problem is that the medium of recollection does not seem to be the memory recollection associated with outer consc

HANDBOOK OF EGYPTIAN MYTHOLOGY

999. primary sources: aten hymns 110 handbook of egyptian mythology atum (atem) a creator deity who began and ended the world, atum was the senior deity of the group of nine gods known as the ennead of heliopolis. when atum became aware of his loneliness, he masturbated and impregnated himself with his own semen to produce the divine siblings shu and tefnut. atum and ra were often regarded as the primordial and solar aspects of the creator. the joint deity ra-atum (or atum-ra) wore the double crown of upper and lower egypt to indicate his position as king of the gods. within the daily solar cycle, atum was the setting sun who becomes old every evening. at the beginning and end of each of the great cycles of existence, atum took form in the primeval waters as a snake or an eel. atum and the

morning star, and sopdet (sirius. these celestial eyes could all be shown as the part-hawk, part-human eye known as the wedjat eye (see figure 12. the eye of ra was regarded as ra s daughter and protector. this eye goddess was associ- 128 handbook of egyptian mythology ated with both fire and water. her fiery glance destroyed the enemies of the divine order while her tears created life. after the primordial creator god atum had produced shu and tefnut, they became lost in the watery darkness of the nun. atum sent his eye to find them and gave light to darkness. this act was sometimes interpreted as the first sunrise and the moment when atum was united with ra to become the creator sun god. in the earliest versions of the myth, the eye that was sent forth may have been thought of as the mor

HELENA BLAVATSKY NIGHTMARE TALES

om padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appe

h favoured by the goddess, lakshmi-padma (whitelotus; she often plunged into the fresh waters that she might visit her eldest sister, varuni, the consort of thegod varuna* lakshmi-padma heard the proposal of devarata, witnessed the despair of the father, andadmired the filial devotion of sunahsepha. filled with pity, the mother of love and compassion sent for therishi visvamitra, one of the seven primordial manus and a son of brahma, and succeeded in interesting himin the lot of her protege. the great rishi promised her his aid. appearing to sunahsepha, but unseen by allothers, he taught him two sacred verses (mantras) of the rig-veda, making him promise to recite these onthe pyre. now, he who utters these two mantras (invocations) forces the whole assembly of the gods, withindra at their

HELENA BLAVATSKY THE KEY TO THEOSOPHY

we find that he calls one the reasoning soul,nous, and the other, the animal soul, psuche. according to these philosophers, the reasoning soul comes from within the universal soul, and the other from without. q. would you call the soul, i.e, the human thinking soul, or what you call the ego-matter? a. not matter, but substance assuredly; nor would the word matter, if prefixed with the adjective, primordial, be a word to avoid. that matter, we say, is coeternal with spirit, and is not our visible, tangible, and divisible matter, but its extreme sublimation. pure spirit is but one remove from the no-spirit, or the absolute all. unless you admit that man was evolved out of this primordial spirit-matter, and represents a regular progressive scale of principles from meta-spirit down to the gro

ual entity and a mortal man? q. then why should you not believe in god as such an entity? a. because that which is infinite and unconditioned can have no form, and cannot be a being, not in any eastern philosophy worthy of the name, at any rate. an "entity" is immortal, but is so only in its ultimate essence, not in its individual form. when at the last point of its cycle, it is absorbed into its primordial nature; and it becomes spirit, when it loses its name of entity. its immortality as a form is limited only to its life cycle or the maha -manvantara; after which it is one and identical with the universal spirit, and no longer a separate entity. as to the personal soul-by which we mean the spark of consciousness that preserves in the spiritual ego the idea of page 52 the key to theosoph

rit it still is, for it has become be-ness itself. the very word used "absorbed in the universal essence" when spoken of the "soul" as spirit, means "union with" it can never mean annihilation, as that would mean eternal separation. q. do you not lay yourself open to the accusation of preaching annihilation by the language you yourself use? you have just spoken of the soul of man returning to its primordial elements. a. but you forget that i have given you the differences between the various meanings of the word soul, and shown the loose way in which the term spirit has been hitherto translated. we speak of an animal, a human, and a spiritual, soul, and distinguish between them. plato, for instance, calls "rational soul" that which we call buddhi, adding to it the adjective of "spiritual"

dden to pry into the mysteries of god" not being forbidden to do so by our religious philosophy, i answer your question that, unless a god descends as an avatara, no divine principle can be otherwise than cramped and paralyzed by turbulent, animal matter. heterogeneity will always have the upper hand over homogeneity, on this plane of illusions, and the nearer an essence is to its root-principle, primordial homogeneity, the more difficult it is for the latter to assert itself on earth. spiritual and divine powers lie dormant in every human being; and the wider the sweep of his spiritual vision the mightier will be the god within him. but as few men can feel that god, and since, as an average rule, deity is always bound and limited in our thought by earlier conceptions, those ideas that are

its beside the "holy thief" of calvary, and is forever blessed? on this question the clergy keep a prudent silence (isis unveiled) and now you know why theosophists-whose fundamental belief and hope is justice for all, in heaven as on earth, and in karma-reject this dogma. q. the ultimate destiny of man, then, is not a heaven presided over by god, but the gradual transformation of matter into its primordial element, spirit? a. it is to that final goal to which all tends in nature. q. do not some of you regard this association or "fall of spirit into matter" as evil, and rebirth as a sorrow? a. some do, and therefore strive to shorten their period of probation on earth. it is not an unmixed evil, however, since it ensures the experience upon which we mount to knowledge and wisdom. i mean th

HP LOVECRAFT A DARK LORE

of obscure symbolism told him much concerning some of the ancient patterns. the few saints depicted bore expressions distinctly open to criticism, while one of the windows seemed to show merely a dark space with spirals of curious luminosity scattered about in it. turning away from the windows, blake noticed that the cobwebbed cross above the altar was not of the ordinary kind, but resembled the primordial ankh or crux ansata of shadowy egypt. in a rear vestry room beside the apse blake found a rotting desk and ceiling-high shelves of mildewed, disintegrating books. here for the first time he received a positive shock of objective horror, for the titles of those books told him much. they were the black, forbidden things which most sane people have never even heard of, or have heard of onl

time, whose merest mention is paralysing. he must, too, be placed on guard against a specific, lurking peril which, though it will never engulf the whole race, may impose monstrous and unguessable horrors upon certain venturesome members of it. it is for this latter reason that i urge, with all the force of my being, final abandonment of all the attempts at unearthing those fragments of unknown, primordial masonry which my expedition set out to investigate. assuming that i was sane and awake, my experience on that night was such as has befallen no man before. it was, moreover, a frightful confirmation of all i had sought to dismiss as myth and dream. mercifull there is no proof, for in my fright i lost the awesome object which would- if real and brought out of that noxious abyss- have for

lder city of dreams. that i could visit unerringly any point in that structure or in that city which had escaped the changes and devastations of uncounted ages, i realized with hideous and instinctive certainty. what in heaven's name could all this mean? how had i come to know what i knew? and what awful reality could lie behind those antique tales of the beings who had dwelt in this labyrinth of primordial stone? words can convey only fractionally the welter of dread and bewilderment which ate at my spirit. i knew this place. i knew what lay before me, and what had lain overhead before the myriad towering stories had fallen to dust and debris and the desert. no need now, i thought with a shudder, to keep that faint blur of moonlight in view. i was torn betwixt a longing to flee and a feve

t a terrible, soul-shattering actuality. had i, in full, hideous fact, been drawn back to a pre-human world of a hundred and fifty million years ago in those dark, baffling days of the amnesia? had my present body been the vehicle of a frightful alien consciousness from palaeogean gulfs of time? had i, as the captive mind of those shambling horrors, indeed known that accursed city of stone in its primordial heyday, and wriggled down those familiar corridors in the loathsome shape of my captor? were those tormenting dreams of more than twenty years the offspring of stark, monstrous memories? had i once veritably talked with minds from reachless corners of time and space, learned the universe's secrets, past and to come, and written the annals of my own world for the metal cases of those tit

ng after the machine had automatically stopped. i hardly need say that i gave that shocking record many another playing, and that i made exhaustive attempts at analysis and comment in comparing notes with akeley. it would be both useless and disturbing to repeat here all that we concluded; but i may hint that we agreed in believing we had secured a clue to the source of some of the most repulsive primordial customs in the cryptic elder religions of mankind. it seemed plain to us, also, that there were ancient and elaborate alliance; between the hidden outer creatures and certain members of the human race. how extensive these alliances were, and how their state today might compare with their state in earlier ages, we had no means of guessing; yet at best there was room for a limitless amoun

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

carried. the ink drawings, of course, will be jeered at as obvious impostures, notwithstanding a strangeness of technique which art experts ought to remark and puzzle over. in the end i must rely on the judgment and standing of the few scientific leaders who have, on the one hand, sufficient independence of thought to weigh my data on its own hideously convincing merits or in the light of certain primordial and highly baffling myth cycles; and on the other hand, sufficient influence to deter the exploring world in general from any rash and over-ambitious program in the region of those mountains of madness. it is an unfortunate fact that relatively obscure men like myself and my associates, connected only with a small university, have little chance of making an impression where matters of a

tion of ross and weddell seas, though byrd has since disproved the hypothesis. in certain of the sandstones, dynamited and chiseled after boring revealed their nature, we found some highly interesting fossil markings and fragments; notably ferns, seaweeds, trilobites, crinoids, and such mollusks as linguellae and gastropods- all of which seemed of real significance in connection with the region s primordial history. there was also a queer triangular, striated marking, about a foot in greatest diameter, which lake pieced together from three fragments of slate brought up from a deep-blasted aperture. these fragments came from a point to the westward, near the queen alexandra range; and lake, as a biologist, seemed to find their curious marking unusually puzzling and provocative, though to my

that pabodie and i would be ready for the northwestward move after one day s work and one night s rest. our labors, however, were not very steady after 4 p.m, for about that time lake began sending in the most extraordinary and excited messages. his working day had started unpropitiously, since an aeroplane survey of the nearly-exposed rock surfaces showed an entire absence of those archaean and primordial strata for which he was looking, and which formed so great a part of the colossal peaks that loomed up at a tantalizing distance from the camp. most of the rocks glimpsed were apparently jurassic and comanchian sandstones and permian and triassic schists, with now and then a glossy black outcropping suggesting a hard and slaty coal. this rather discouraged lake, whose plans all hinged o

nders of the utter remoteness, separateness, desolation, and aeon-long death of this untrodden and unfathomed austral world. it was young danforth who drew our notice to the curious regularities of the higher mountain skyline- regularities like clinging fragments of perfect cubes, which lake had mentioned in his messages, and which indeed justified his comparison with the dreamlike suggestions of primordial temple ruins, on cloudy asian mountaintops so subtly and strangely painted by roerich. there was indeed something hauntingly roerich-like about this whole unearthly continent of mountainous mystery. i had felt it in october when we first caught sight of victoria land, and i felt it afresh now. i felt, too, another wave of uneasy consciousness of archaean mythical resemblances; of how di

ramparts which evidently formed its mountain outposts. these latter, as well as the queer cave mouths, were as thick on the inner as on the outer sides of the mountains. the nameless stone labyrinth consisted, for the most part, of walls from ten to one hundred and fifty feet in ice-clear height, and of a thickness varying from five to ten feet. it was composed mostly of prodigious blocks of dark primordial slate, schist, and sandstone- blocks in many cases as large as 4 x 6 x 8 feet- though in several places it seemed to be carved out of a solid, uneven bed rock of precambrian slate. the buildings were far from equal in size, there being innumerable honeycomb arrangements of enormous extent as well as smaller separate structures. the general shape of these things tended to be conical, pyr

g. walking cautiously downhill over the crusted snow toward the stupendous stone labyrinth that loomed against the opalescent west, we felt almost as keen a sense of imminent marvels as we had felt on approaching the unfathomed mountain pass four hours previously. true, we had become visually familiar with the incredible secret concealed by the barrier peaks; yet the prospect of actually entering primordial walls reared by conscious beings perhaps millions of years ago-before any known race of men could have existed- was none the less awesome and potentially terrible in its implications of cosmic abnormality. though the thinness of the air at this prodigious altitude made exertion somewhat more difficult than usual, both danforth and i found ourselves bearing up very well, and felt equal t

o prevent our losing our way; but from now on, the artificial substitute would be necessary. accordingly we reduced our extra paper to shreds of suitable size, placed these in a bag to be carried by danforth, and prepared to use them as economically as safety would allow. this method would probably gain us immunity from straying, since there did not appear to be any strong air currents inside the primordial masonry. if such should develop, or if our paper supply should give out, we could of course fall back on the more secure though more tedious and retarding method of rock chipping. just how extensive a territory we had opened up, it was impossible to guess without a trial. the close and frequent connection of the different buildings made it likely that we might cross from one to another

mpare this art with any represented in our museums. those who see our photographs will probably find its closest analogue in certain grotesque conceptions of the most daring futurists. the arabesque tracery consisted altogether of depressed lines, whose depth on unweathered walls varied from one to two inches. when cartouches with dot groups appeared- evidently as inscriptions in some unknown and primordial language and alphabet- the depression of the smooth surface was perhaps an inch and a half, and of the dots perhaps a half inch more. the pictorial bands were in countersunk low relief, their background being depressed about two inches from the original wall surface. in some specimens marks of a former coloration could be detected, though for the most part the untold aeons had disintegr

dred feet in diameter and fifty feet high, with low archways opening around all parts of the circumference but one, and that one yawning cavernously with a black, arched aperture which broke the symmetry of the vault to a height of nearly fifteen feet. it was the entrance to the great abyss. in this vast hemisphere, whose concave roof was impressively though decadently carved to a likeness of the primordial celestial dome, a few albino penguins waddled- aliens there, but indifferent and unseeing. the black tunnel yawned indefinitely off at a steep, descending grade, its aperture adorned with grotesquely chiseled jambs and lintel. from that cryptical mouth we fancied a current of slightly warmer air, and perhaps even a suspicion of vapor proceeded; and we wondered what living entities other

HP LOVECRAFT THE NAMELESS CITY

be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial life. but as always in my strange and roving existence, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which the painted corridor had failed to give. the fres

INITIATION INTO HERMETICS

all designate evocation in hermetics. this maxim is standing for the entire magical ritual. it is stated hereby that not only any idea can be expressed by an action, but can also be bound to a certain task. this refers to any creature as well. anything not receiving and bearing a special name, symbol or external mark is without significance. all the magical processes and rituals are based on this primordial thesis in every religious system with its special cults since the remotest times. the only difference is that nothing but a very small part has been accessible to the masses, whilst most of it has been kept strictly secret but reserved only to high priests and adepts. every ritual answers a certain purpose, regardless whether the point in question be the banning witchcraft of tibet or t

ISIS UNVEILED

terparts of the chaldaean first triad as well as of the br&h- mamcal trimiith. we shall compare: in all the three systems we see: 380. we give tbe sybtenu accordinc to ui old dugnun prcerved among some copt* and tbe 'hiinni itrn['dnuea) of mount lebanon. ireiiaena had perhapa tome goad leuoub for duggurin^ their doctrines. digitizecoy google 170 isis imveilbd the great first cause as the ohs, the primordial grain, the unrevealed and grand all, t-tiirfing through himself. in the inttum pantkboh thk ckud&eam in tbx opktk btuuim-dtmu nunc whenever the eternal awakes from its slumber and desires to mani- fest itself, it divides itself into male and female. it then becomes in every ^stem the doublb-sexbd dettt, the universal father and mother in india in chauuea in ihk ofhttk stctxm bralimt bik

the kabala and zoroastrianism; and the talmud itself in its present state is all borrowed from the zend aveata. therefore, by adopting the views of peter, jude, and other jhilosophical myths of various nations. in the oldest oriental kabala. the deity ts represented as three circles in one, shrouded in a certain smoke or chaotic exhalation. in the preface to the ztaar, which transforms the three primordial circles into thbeb heads, there is said to be over them an exhalation or smoke, neither black nor white but coloriess, and cireumscribed within a circle. this is the unknown essence" the origin of the jewish image may perhaps be traced to hermes' pyrrumder, the egyptian logos, who appears within a cloud of a humid nature, with a smoke escaping from it" id the zokar the highest god is, a

, the unknown essence of the kabalists. as with the latter, the ineffable name could not be pronounced by the hindas, under the pen- alty of death. in the ancient primitive trinity of india, that which may be certainly considered as pre-vedic, the germ which fecundates the moth^-prindpu, the mundane egg, or the universal womb, is called nora, the spirit, or the holy ghost, which emanates from the primordial essence. it is like sephira, the oldest emanation, called the primordvd jmnl, and the white head, for it is the point of divine light appearing from within the fathomless and boundless darkness. in manu it is "naha" or the spirit of god, which moves on "ayana [chaos, or place of motion, and is called niratana" or moving on the waters" in hermes, the egyptian, we read "in the beginning o

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

om&b cosmogony, men are also evolved out of the ilus of the chaos* and the same evolution and transformation of jbpecies are down. and now we will leave the rostrum to mr. darwin "z believe that btiimala have descended from at most only four or five progemtors" again "i should infer from analogy that probably all the organic beings which have ever lived on this earth, have descended from some one primordial form. i view all beings, not as special creations, but as the lineal descendants of some few bedngs which lived long before the first bed of the silurian system was deposited* in short, they lived in the sanchoniathonian chaos, and in the iltu of manu. vy&sa and kapila go still farther than darwin and manu "they see in brahmd but the name of the universal germ; they deny the existence o

admits the immortal spirit in man, how can it logically deny the existence of the parent source i will not say the first, but the eternal cause? neither rationalists oor sensualists, who do not compre- hend indian metaphydca, should estimate the ignorance of hinda meta- phydcians by their own. t^e grand cycle, as we have heretofore remarked, includes the pro- gress of mankind from its germ in the primordial man of spiritual form to the deepest depth of degradation he can reach each successive step in the descent being accompanied by a greater strength and grossness of the physical form than its precursor and ends with the flood. but while ^e grand cycle, or age, is running its course, seven minor cycles are passed, each marking the evolution of a new race out of the preceding one, on a new

imgu when the 'night of brahma' was ended, and tbe time came tor tbe sdf- eiistent to manifest lut^ by reveution. it made its glory visible by sending forth from its eeaence an active power, which, lemale at first, subsequently becomes tk* space armitid at upper tnattfle when tbe active period had arrived, ain-soph sent forth ^m witbin his own eternal essence scphiis, the active power, called tbe primordial point, and tbe crown, kelker. it is only tbrou^ her that the 'un-bounded wisdom' oould digitizecoy google dugrahs of hindg and chaldaean systems 287 aadrogyne. it ia adih, the 'infinite* give coiu3 te form to hii bati ct the boundlem, or nther tlie' unboundefl' lloiight. two ndea of the npper trian^ adih ia the 'motlier* of all tlie gods, the right side and the basc^ are com- and adm a

loda bad not ^not op, ordoumh isis vnveiled frtb (both yet in their ku, not their dmiiifeited form. lliua thi mcoad trud, only mwther nmme for the fint one (nerer pronoudced aloud, and which ii the real hv-vedic and primordial ttertl trimdrti, consi*ted of n*n, fitw-hatea, ntrt uatfaa.evtk ?mi. tlhscia-oiuiiinna. the trimflrti, compriiing brahml, the creator, vuhnu, tht pmei vw. and siva, the dectroyer and regenerator, bekm^ to a later period. it ii an anthropomorphic alterthought, invented for the more pt^u- lar comptebenaion of the uninitiated iniiwi hw duakila, the initiate, knew better. thiu also, the pro

tructu>ility of mst- ter .the evt^lioii of q ecies, and the nic- cewve ppe inuice of vsrioiu new types ia very distinctly ihown in manu" from earth, heat, and water, are born ao crcsturaa, whether animate or inani- mate, produced by the germ which the divine spirit drew from its own nibitance. thus hai brabma e*labli(hed the aeries of tmuformatmiu from the plant up to man, and from roan up to the primordial es- sence "among them each succeed- ing being [or element] acquires the quality of the preceding: and in as many degrees as each of them is advanced, with so many properties is it said to be endowed (manu. i, oohi 20" llus, we believe, is the veritable theory of the modem evolutionists. 702 "wbcd tlui world bma anagtd from ob ?cuity, the niblle eh mb n urr prindpls produced tb* ncrtabk

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

pull towards the creator, it is a sure indication that the creator is experiencing the same feelings towards us (in accordance with the rule that "man is a shadow of the creator. thus, whatever a person feels toward the creator is the same as what the creator feels toward that person, and vice versa. after adam s spiritual fall as a result of his sin (which symbolizes the spiritual descent of the primordial soul from the world of atzilut to the level known as "this world" or "our world, his soul divided into 600,000 distinct parts. these parts clothed themselves into the human bodies that are born into this world. each part garbs itself in a human body as many times as it is necessary for it to correct itself completely. when all the distinct individual parts complete their independent pro

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

k a b b a l a h m e e t s q ua n t u m p h y s i c s 28 that wants to be filled with the light. hence, the will to receive is also called kli (vessel/receptacle, see figure 1. figure 1 in other words, the desire to give creates the desire to receive, meaning the light wants the kli (vessel) to receive what it wants to give it. the desire to enjoy is the beginning of matter; kabbalah calls it the primordial matter. however, it is still not a complete matter because at this point, it is created entirely by the light s action. this process precedes the formation of any matter known to us, long before the material formation of our universe. since this will to receive stems from the light s action, it senses the light (the pleasure) at a very minimal level. at this point the will to receive ha

f the yod, then yod, hey, vav, hey. and for short we call this structure of letters havayah. we also assign these five stages five respective names: keter, hochma, bina, zeir anpin, and malchut. the tip of the yod is keter (figure 7, designating the beginning of the manifestation of the desire that departs from the light, like a black dot inside the light. from this dot evolves the letter yod the primordial desire. the shape of the letter yod is like a point with a prickle at its head and a tail at its end. it symbolizes pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 50 the creation of the new matter previously nonexistent the will to receive. this stage is called hochma. once the letter yod evolves, the will to receive continues to evolve by absorbing the attribute of best

f bestowal from the creator. the combination of the attribute of bestowal and the attribute of reception generates a new quality, called bina, designated by the letter hey. bina contains the first matter that wants to be similar to the light that engendered it. the shape of the hey symbolizes the integration of the attributes of reception and bestowal. this generates the form of bestowal atop the primordial desire. following that, the desire wants to perform an act of bestowal, as the creator previously did, and therefore tries to be like the letter yod. but because this time it is an act that the desire itself performs, it is assigned the form of the letter vav. the letter vav symbolizes our efforts to be like the giver, the creator. however, the act of vav is considered incomplete becaus

LAITMAN M THE KABBALAH EXPERIENCE

rence between the study of torah and the study of kabbalah? a: there is no difference. the torah speaks only of the structure of the upper world, and says nothing of what happens in our world. it only talks about the structure of the upper world, but it does it in the language of our world, which is why we think we understand it. the torah is called holy not because it speaks of the journeys of a primordial nation, or about indecent acts. it is holy because it talks about holy things. the term holy (hebrew: kadosh) means separated, unique, distinct. though you do not see the spiritual world behind the stories when you read them, both kabbalah and the torah speak of special, spiritual matters, about matters that reach beyond our world. the difference bet h e w i s d o m o f k a b b a l a h

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house is its name. h(*w. marsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the

nging one below the other denoted one world-period, one occupation of this planet of ours. 178. underneath the chain-work a beautifully executed system of fine network will be seen, and this was employed by the priests of old to elucidate yet another side of the marvellous mystery of evolution. when the holy spirit has brooded over the face of the waters of space, and has impregnated and vivified primordial matter, the activity of the second aspect of the logos begins, and innumerable streams of his divine life pour down into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolution which we see exemplified in our pillars by the ro

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

ne complete cycle of four yugas, referred to as a mahayuga, is 4,320,000 human years in duration. one thousand mahayugas, in turn, constitute a kalpa of 4,320,000,000 human years. the end of each kalpa also referred to as a day of brahma culminates in the dissolution of the cosmos and its return to a state of chaos. this state, referred to as pralaya, is symbolically represented by the image of a primordial ocean. pralaya the night of brahma during which the creator is said to sleep lasts as long as a day of brahma, or another 4,320,000,000 years. at the end of this night, the cosmos is recreated. lesser dissolutions recur at the end of every mahayuga. the dissolution of the cosmos into pralaya is not to be confused with the deluge and the accompanying universal flood that occurs fourteen

dissolve. the mounting tide becomes a limitless sheet of water. this is the interval of a night of brahma (zimmer 1946, 3. the universe is reabsorbed into the ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on the surface of the primordial waters.at the beginning of the next day, brahma then emerges from a lotus flower that sprouts from vishnu s navel and recreates the cosmos. see also asuras; indo-europeans for further reading: basham, arthur l. the origins and developments of classical hinduism. boston, ma: beacon press, 1989. dimmitt, cornelia, and j. a. b. van buitenen. classical hindu mythology: a reader in the sansk

ant type of creation myth among the aboriginal peoples of north america is of the earth-diver variety in which a divine being (usually an animal) dives into water to bring up the first particles of earth. the shawnees, by way of contrast, are one of the few tribes possessing a creation account in which the high god (often referred to as the master of life) creates the world by imposing order on a primordial chaos. because the original chaos is watery (the shawnee term for the primordial condition seems to be related to other words that refer to watery expanses, these two types of creation share certain points in common. in both kinds of stories water is an ambivalent symbol representing creative potency as well as threat of chaos. after creation is complete, the creator warns the first peo

barrier that must be overcome by magical means. in at least one version, a great wind and a deep darkness prevailed, and the great serpent commenced hissing in the depths of the ocean during the crossing (shutz 1989, 55. the great serpent referred to here is a marine monster who, like his parallels in other mythologies across the world, concretely embodies the negative, disordering aspect of the primordial waters. after successfully negotiating the initial stage of the journey, but prior to reaching their eventual resting place, a party of warriors is drowned by a large turtle who is acting in the capacity of an agent for the hostile sea snake. in retaliation, shawnee shamans slay the serpent and cut it into small pieces. because of the snake s potency, these fragments do not decay. the t

LIBER 777

, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations; 11-32 the letters spelt in full. line 1. some of the common titles of kether are: twcp hdqn the small point. lz tt the profuse giver. hnwcar hdqn the primordial point. hdwwh acyr the white head. ma amen. alpwm rwa the hidden light. alp the hidden wonder. hlum \wr inscrutable height. ypna ]yra long of nose \ypa ]yra long of face. ymwy the ancient of days [also name of seven inferiors] hyha rca hyha existence of existences. yqytud aqytu ancient of ancient ones. acydq aqytu holy ancient one. fwcp rwa the simple light. yrmfd hrymf concealed of the

LIBER LVII

tz ha-chayim, thus making possible the fudging of a different set of gematria identities. t.s] on the qabalah 15 chokmah, and binah) it is the trinity which created the world, or, in qabalistic language, the universe was born from the union of the crowned king and queen. but according to the qabalah, before the complete form of the heavenly man (the ten sephiroth) was produced, there were certain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kings of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesi

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

-sparking experiments make both types of molecules in the exact same amounts. how life came to have just one geometric form of these molecules, we simply do not know. was surface chemistry involved, or did something else happen? we have no answer yet, but research continues. the rna world and the appearance of genetic information most scientists do not think that the production of proteins in the primordial soup signaled the beginning of life. in good evolutionary fashion, they think that the molecules that really got life going must have been able to 120 evolution and religious creation myths reproduce themselves, and mutate (and so create diversity, and then this led to natural (chemical) selection of the more fit molecules. proteins, either in living cells or in the test tube, have neve

in genetic information: the sequence of bases in rna. the origins of living structures and first effects of natural chemical selection how could natural selection act at the level of rna molecules instead of cells and organisms as it does today? how could structures characteristic of living cells have appeared from simple mixtures of rna molecules, perhaps preproteins, and other components of the primordial soup? the answers to these two questions are (1) hypercycles (a concept developed by 1967 nobel laureate for chemistry manfred eigen) and (2) dissipative systems. let us imagine a pond somewhere on prebiotic earth. this pond contains a large collection of rna molecules, characterized by different lengths and 122 evolution and religious creation myths base sequences, of which some posses

uld have cooperated with the 134 evolution and religious creation myths rna world, perhaps playing a role similar to that of putative preproteins made through thioesters. hydrothermal vents provide a rich terrain for chemical reactions taking place far fromthermodynamic equilibrium.wecan thus imagine that building blocks of rna, made through atmospheric chemistry and subsequently dissolved in the primordial soup, could easily have diffused to the vicinity of hydrothermal vents and their sharp temperature gradients. there, in the presence of mineral catalysts constantly spewed out by the vents, the formation of rna molecules in a markovian way could have taken place following the thermodynamics of dissipative structures. in this hypothesis, the rna world would thus have been born from a com

o identify the special properties of rna molecules made in these in vitro evolution experiments. just to mention three examples, scientists have generated rna molecules that spontaneously bind amino acids, a step in protein synthesis, as explained in chapter 5. further, some rna molecules have their ribozyme activity enhanced or changed by binding small molecules that may have been present in the primordial soup. such rna molecules are called riboswitches. and finally, a short rna molecule made in the laboratory has been shown to catalyze the universal aldol reaction, involved in the metabolism of sugars, which is shared by all life-forms. thus, we see that sophisticated laboratory experiments can imitate the evolution of the rna world. however, these types of experiments cannot be 150 evo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

es, called syzygies, emanated from the eternal one. these, with himself, make the total of seven. the six (three pairs) ons (living, divine principles) were described by simon in the philosophumena in the following manner: the first two were mind (nous) and thought (epinoia. then came voice (phone) and its opposite, name (onoma, and lastly, reason (logismos) and reflection (enthumesis. from these primordial six, united with the eternal flame, came forth the ons (angels) who formed the lower worlds through the direction of the demiurgus (see the works of h. p. blavatsky) how this first gnosticism of simon magus and menander, his disciple, was amplified, and frequently distorted, by later adherents to the cult must now be considered. the school of gnosticism was divided into two major parts

s: the supreme, invisible creator of all things was called all-father. his regent in nature was odin, the one-eyed god. like quetzalcoatl, odin was elevated to the dignity of the supreme deity. according to the drottars, the universe was fashioned from the body of ymir, the hoarfrost giant. ymir was formed from the clouds of mist that rose from ginnungagap, the great cleft in chaos into which the primordial frost giants and flame giants had hurled snow and fire. the three gods--odin, vili, and ve--slew ymir and from him formed the world. from ymir's various members the different parts of nature were fashioned. after odin had established order, he caused a wonderful palace, called asgard, to be built on the top of a mountain, and here the twelve sir (gods) dwelt together, far above the limi

ngs were made manifest. divine mind--the dragon--continued its discourse "before the visible universe was formed its mold was cast. this mold was called the archetype, and this archetype was in the supreme mind long before the process of creation began. beholding the archetypes, the supreme mind became enamored with its own thought; so, taking the word as a mighty hammer, it gouged out caverns in primordial space and cast the form of the spheres in the archetypal mold, at the same time sowing in the newly fashioned bodies the seeds of living things. the darkness below, receiving the hammer of the word, was fashioned into an orderly universe. the elements separated into strata and each brought forth living creatures. the supreme being--the mind--male and female, brought forth the word; and

, although she gave birth to all living things--chief among them the sun--still remained a virgin, according to the legendary accounts. apuleius in the eleventh book of the golden ass ascribes to the goddess the following statement concerning her powers and attributes "behold, i, moved by thy prayers, am present with thee; i, who am nature, the parent of things, the queen of all the elements, the primordial progeny of ages, the supreme of divinities, the sovereign of the spirits of the dead, the first of the celestials, and the uniform resemblance of gods and goddesses. i, who rule by my nod the luminous summits of the heavens, the salubrious breezes of the sea, and the deplorable silences of the realms beneath, and whose one divinity the whole orb of the earth venerates under a manifold f

off into the stars. hence sagittarius stands for two distinct principles: first, it represents the spiritual evolution of man, for the human form is rising from the body of the beast; secondly, it is the symbol of aspiration and ambition, for as the centaur aims his arrow at the stars, so every human creature aims at a higher mark than he can reach. albert churchward, in the signs and symbols of primordial man, sums up the influence of the zodiac upon religious symbolism in the following words "the division here [is] in twelve parts, the twelve signs of the zodiac, twelve tribes of israel, twelve gates of heaven mentioned in revelation, and twelve entrances or portals to be passed through in the great pyramid, before finally reaching the highest degree, and twelve apostles in the christia

alled germinal reason, because it is the origin of all the thoughts in the universe. other names given to it were: apollo, because of its relation to the sun; prometheus, because he brought man light; pyralios, one who exists in fire; geniture, because without it no number can exist; substance, because substance is primary; cause of truth; and constitution of symphony: all these because it is the primordial one. between greater and lesser the monad is equal; between intention and remission it is middle; in multitude it is mean; and in time it is now, because p. 72 eternity knows neither past nor future. it is called jupiter, because he is father and head of the gods; vesta, the fire of the home, because it is located in the midst of the universe and remains there inclining to no side as a

s symbolic interpretation of the triune spirit, chiram is the third, or incarnating, part- the master builder who through all ages erects living temples of flesh and blood as shrines of the most high. chiram comes forth as a flower and is cut down; he dies at the gates of matter; he is buried in the elements of creation, but--like thor--he swings his mighty hammer in the fields of space, sets the primordial atoms in motion, and establishes order out of chaos. as the potentiality of cosmic power within each human soul, chiram lies waiting for man by the elaborate ritualism of life to transmute potentiality into divine potency. as the sense perceptions of the individual increase, however, man gains ever greater control over his various parts, and the spirit of life within gradually attains f

ng from the mouth of the eternal one. this signifies the spectrum being extracted from the white light of the supreme deity. the seven creators, or fabricators, of the inferior spheres were called by the jews the elohim. by the egyptians they were referred to as the builders (sometimes as the governors) and are depicted with great knives in their hands with which they carved the universe from its primordial substance. worship of the planets is based upon their acceptation as the cosmic embodiments of the seven creative attributes of god. the lords of the planets were described as dwelling within the body of the sun, for the true nature of the sun, being analogous to the white light, contains the seeds of all the tone and color potencies which it manifests. there are numerous arbitrary arra

g a king by that name who ruled over the ancient continent of hyperborea. polaris, hyperborea, and atlantis, because they lie buried beneath the continents and oceans of the modern world, have frequently been symbolized as rocks supporting upon their broad surfaces new lands, races, and empires. according to the scandinavian mysteries, the stones and cliffs were formed from the bones of ymir, the primordial giant of the seething clay, while to the hellenic mystics the rocks were the bones of the great mother, g a. after the deluge sent by the gods to destroy mankind at the close of the iron age, only deucalion and pyrrha were left alive. entering a ruined sanctuary to pray, they were directed by an oracle to depart from the temple and with heads veiled and garments unbound cast behind them

it of the living elohim, blessed and more than blessed be the living elohim of ages. his voice, his spirit, and his word are the holy spirit. 2nd. he produced air from the spirit and in the air. he formed and established twenty-two sounds--the letters. three of them were fundamental, or mothers; seven were double; and twelve were simple (single; but the spirit is the first one and above all. 3rd. primordial water he extracted from the air. he formed therein twenty-two letters and established them out of mud and loam, making them like a border, putting them up like a wall, and surrounding them as with a rampart. he poured snow upon them and it became earth, as it reads "he said to the snow be thou earth (job. xxxvii. 6) 4th. fire (ether) he drew forth from the water. he engraved and establi

t, coldness, and the temperate state. heat was created from fire, coldness from water, and the temperate state from air, which equilibrates them. 6. the three mothers, produce in man (male and female) breast, abdomen, and head. the head was formed from the fire; the abdomen from the water; and the breast (thorax) from air, which places them in equilibrium. 7. god let the letter (a) predominate in primordial air, crowned it, combined it with the other two, and sealed the air in the universe, the temperate state in the year, and the breast in man (male and female. 8. he let the letter (m) predominate in primordial water, crowned it, combined it with the other two, and sealed the earth in the universe (including land and sea, coldness in the year, and the abdomen in man (male and female. 9. h

it with the other two, and sealed the air in the universe, the temperate state in the year, and the breast in man (male and female. 8. he let the letter (m) predominate in primordial water, crowned it, combined it with the other two, and sealed the earth in the universe (including land and sea, coldness in the year, and the abdomen in man (male and female. 9. he let the letter (sh) predominate in primordial fire, crowned it, combined it with the other two, and sealed heaven in the universe, heat in the year, and the head of man (male and female. chapter four 1. the seven double letters (b, g, d, k, p, r, th, have a duplicity of pronunciation (two voices, aspirated and unaspirated, namely, they serve as a model of softness and hardness, strength and weakness. 2. the seven double letters sym

universe, the month adar in the year, and the spleen in the human body (male and female. 6. he made them as a conflict, he arranged them as provinces and drew them up like a wall. he armed them and set one against another as in warfare (the elohim did likewise in the other spheres) chapter six 1. there are three mothers or first elements (a, m, sh, from which emanated three fathers (progenitors--primordial (spiritual) air, water, and fire--from which issued the seven planets (heavens) with their angels, and the twelve oblique points (zodiac. 2. to prove this there are three faithful witnesses: the universe, the year, and man. there are the twelve, the balance, and the seven. above is the dragon, below is the world, and lastly the heart of man; and in the midst is god who regulates them al

MASTERING WITCHCRAFT

onian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as messengers, or angels, by the greeks as daemons. azael and his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitive man as he then existed. whether it was part of their original plan

n the hierarchy, that he is not bound by any sidereal or solar rules of time, and therefore may be summoned at any hour of the day or night. he is to be called only in matters of extreme perplexity, when all lesser methods of divination have availed you naught. although he is "good by nature" it is extremely important to remember that he is one of the seventytwo from of old, a being formed out of primordial fire eons before man evolved into his present shape, of an intelligence at this present time far superior to that of most men alive, and in the humiliating position of being susceptible to conjuration by apelike clay-formed homo sapiens, by means of a faculty as yet mostly underdeveloped within said simian creatures. so approach his conjuration with extreme respect at all times; it is n

rit, who happened not to be sufficiently constrained till that moment, to manifest himself to human eyes" because there may be no visible manifestation of demonic activity does not mean necessarily that your spell has not worked. and even though vassago be "good by nature" it pays not to take short cuts. to reiterate, in the summoning of intelligences, particularly those seventy-two formed of the primordial fire, maintain the strictest adherence to the principles of safe witchcraft. the licence to depart o great and holy vassago, we license thee depart into thy proper place and be there peace between us evermore by satandar and asentacer so mote it be! keep a careful record of the visions obtained in this manner. often the less obvious ones will either reveal much, hitherto unsuspected, wh

MEANING OF MASONRY

with the problems of euclid, a subject obviously having no relation to masonic ceremonial and ideals. another explanation of the term must therefore be looked for. now geometry was one of the" seven noble arts and sciences" of ancient philosophy. it means literally the science of earth-measurement. but the" earth" of the ancients did not mean, as it does to us, this physical planet. it meant the primordial substance, or undifferentiated soul-stuff out of which we human beings have been created, the" mother-earth" from which we have all sprung and to which we must all undoubtedly return. man was made, the scriptures teach, out of the dust of the ground, and it is that ground, that earth or fundamental substance of his being, which requires to be" measured" in the sense of investigating and

attached to it, will be appreciated only upon understanding its interpretation. it is the story of the soul and is of the same nature as the mosaic myth of adam and eve and the apple, and as the cosmic parable of the prodigal son, neither of these being meant to be regarded as historically true, but as a fiction spiritually true of cosmic facts. persephone is the human soul, generated out of that primordial incorruptible mother-earth which the greeks personified as demeter, just as the mosaic narrative speaks of god forming man out of the dust of the ground. her straying from her arcadian home and heavenly mother in quest of flowers (or fresh experiences on her own account) in the fields of enna, corresponds with the same promptings of desire that led to adam's disobedience in eden and his

ermittent periods of labour in this world and refreshment beyond it. but it may become cleansed; the temple can be rebuilt, and each mason's soul that is wrought into a true die or square by his work upon himself here, becomes one more new stone of the restored temple in the heavens a further word is necessary as to the concealed significance of solomon and the two hirams. solomon personifies the primordial life-essence or substantialized divine wisdom which is the basis of our being. it is defined in the book of wisdom (chap. vii, 25-27, as" a pure influence flowing from the glory of the almighty; the brightness of the everlasting light, the unspotted mirror of the power of god and the image of his goodness" it is described as a" king" because it must needs transcend and over-rule whateve

MICHAEL FORD WITCHMOON

n the work of the red temple, meaning sex and blood magick. this can be highly useful when forming a new point of mental/magickal power. creation is very much a part of this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can be used in evocations of which spirits can manifest. tiamat is also an aspect of leviathan, the primordial angel of the deep, the crooked serpent that devours its own tail. as the red temple opens the luciferian gateway of death and renewal of ones own witchblood. the work of the red temple is of life and joy, the sinister and the brilliant. light and dark. sexual congress with a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be channele

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

, curator of frances museum of natural history)urban man's libido was directed toward and aligned with the persona drives, and histhinking became atomistic and linear rather than holotropic and synergistic. this artifi-cial life commenced in a relatively short period of time. with the advent of post-dilu-vian monotheistic religions, the rise of the anthrocentric philosophies and the declineof the primordial egalitarian and ecocentric stellar and lunar cults, homo atlantiswas thrown out of paradise, out of eden. deprived of his umbilical connection to theearth mother, man took his first step on the road to oblivion.perhaps we will never fully understand the mystery of that original mutation from egalitar-ian to state society. certainly no standard explanations are adequate (david watson, th

MICHAEL W FORD THE VAMPIRE GATE

will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is the collected sumerian adversary. she is the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks to consume all. it has no concern for rules or f

MICHAEL W FORD NOX UMBRA

nto the mysteries of the adversary, the opposition of self against the natural order. the image or archetype through which self is in awakening is the image of ahriman, refer to the khorda avesta (book of common prayer) translated by james darmesteter, from "sacred books of the east, american edition, 1898. the ideal mind set of this ritual and any in the yatuk dinoih is one working with the most primordial forces of the earth. the daevas or demons of the yatuk dinoih are 'shades' of ahriman, which may be summoned and invoked and then absorbed and communicated within a dreaming gnosis. imagination, not only being shaitan/iblis as described by some areas of sufism, is the gateway to sorcerous art. the following working is a designed, inspired working to ahriman, through the shadows encircle

MORALS AND DOGMA

for their inadequate and gross ideas of deity, expressed in considering him as the light-principle, the invisible essence or substance from which visible light flows. yet our own holy writings continually speak of him as light; and therefore the tsabeans and the kabala may well be pardoned for doing the same; especially since they did not regard him as the _visible_ light known to us, but as the primordial ether-ocean from which light flows. before the creation, did the deity dwell alone in the darkness, or in the light? did the light co-exist with him, or was it created, after an eternity of darkness? and if it co-existed, was it an effluence from him, filling all space as he also filled it, he and the light at the same time filling the same place and every place? milton says, expressing

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

were always combined with concerns of a speculative nature. they were inseparably joined, at least in their original forms, when it was difficult to draw a line of demarcation between the temporal and the spiritual, between the craft and the sacred. this fact was of vital importance to the mason's craft because of the knowledge and skills it required and because its purpose touched on matters of primordial importance concerning life and human destiny. this profound and truly initiatory teaching of masonry appeared in the ritual for works and ceremonies that was practiced in the lodge and in the analysis of the rites and symbols it gave as means of instruction. the ritual for a long time there has been little at our disposal regarding the ritual in masonry. the reason for this is easy to g

NECRONOMICON ALAZIF

nd, whereupon they swarmed forth in their multitudes and darkness ruled the earth. at the frozen poles they raised mighty cities, and upon high places the temples of those whome nature owns not and the gods have cursed. and the spawn of the old ones covered the earth, and their children endureth throughout the ages. ye shantaks of leng are the work of their hands, the ghasts who dwelleth in zin's primordial vaults know them as their lords. they have fathered the na-hag and the gaunts that ride the night; great cthulhuis their brother, the shaggoths their slaves. the dholes do homage unto them in the nighted vale of pnoth and gugs sing their praises beneath the peaks of ancient throk. they have walked amidst the stars and they have walked the earth. the city of irem in the great desert has

PHILIP NEIL MYTHS LEGENDS EXPLAINED

gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a terrible revenge (see p. 18. the egyptian isis became absorbed into roman myth, and it is she who speaks, with the unmistakable voice of the great goddess, to lucius, the hero of apuleius novel the golden ass, when he is initiated into her cult: i am nature, the universal mother, mistress of all the elements, primordial child of time, sovereign of all things spiritual, queen of the dead, queen also of the immortals, the single manifestation of all gods and goddesses that are. holding the world together in the mysteries of eleusis in ancient greece, the great goddess formed the central focus of greek religion (see p. 29. these rituals, open only to the initiated, related to the myth of the grain goddess

ngurug, one of the most senior women of the gunwinggu (or kunwinjku) people of western arnhem land, who regard lumaluma as their sacred ancestor. the artist is a man of the born clan of the gunwinggu. seeking retribution men from the dua and yiridja moieties of the yolngu people set off to find lumaluma. aboriginal communities are often split into two halves, or moieties, each named after its own primordial spirit ancestor. the ancestral heroes of the dua came by sea; those of the yiridja by land. canoes some of the men hunting lumaluma are in canoes, because lumaluma was originally a sea creature, said to be a whale. even when he was in the guise of a man, he could still transform himself into a whale to hunt fish. as with other aboriginal artifacts, canoes are said to have originated in

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon

s a simple unity which has no parts. this is because nothing has come out yet. the sefirot are merely implied heyulie-abilities which are one with the simple essential self. this is because all the details are only implied, but no definite course of action has been concluded. there are still infinite possibilities, for all that has thus far been established is just the intention to create. kadmon primordial/preceding the third level of the infinite light is called kadmon (primordial or preceding. here, all the details, to the finest detail, of creation have been determined and established. all that is left is to bring it into actuality. this level corresponds to the analogy of a person who is about to move his hand to reach for a bottle of soda. the resolve to get the soda has been establi

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

while in the second account, in [g-d fs] command [to create man, the female is not mentioned at all. if the command was to create only adam, why was eve created? we see that [even in the second account of creation] after the command, the female was created, for the torah goes on to describe how gg-d caused a deep sleep to descend upon the man c h and so forth. we shall now explain this. from the primordial [world of] adam kadmon, the 72-name was not manifest; only the 63-name began to manifest via the mouth, the nose, etc. this is why [the torah] begins with the letter beit, referring to the 63- name. when the 63-name issued forth [from adam kadmon, it was manifest as the vowels of the 63-name, this being the mystical meaning of the primordial kings [of edom. this is referred to by the ph

ei, asiyah, and the husband is the vav, yetzirah (recall that the vav and final hei of the name havayah also refer to the archetypal husband and wife, z feir anpin and nukva) this is the permutation of the name havayah that reads yud-hei-hei-vav, the [second] hei preceding the vav. the two hei fs represent ima and her daughter, the latter being the doubled hei. afterwards, however, because of the primordial sin, the latter hei descended below [the vav, and [the name havayah] became yud-hei-vav-hei. this is the meaning of the verse, gthese are the generations of heaven and earth c h i.e, of z feir anpin and nukva of beriah. g cwhen they were created h clearly refers to the world of beriah. the word for gwhen they were created h [behibaram] is written with a small hei because these [partzufi

samuel 23:1. 26 rashi on genesis 19:33. 27 psalms 21:5. 28 liturgy for the sanctification of the new moon. the arizal on parashat lech lecha 95 as we will see presently, this explains why abraham had to be circumcised to father isaac. the arizal now discusses how abraham merited fathering the jewish people. this occurred because isaac was born when abraham and sarah were old, and had entered the primordial days.29 the verse gand abraham was old, having come into days h occurs after sarah died, when isaac was already 37. nonetheless, the torah stresses how abraham and sarah were (already) old when isaac was born. the zohar interprets the phrase ghaving come into days h to mean ginto the primordial days that always renew [a person] like the eagle, h30 alluding to the verse, g[g-d] renews yo

onstricting of the or ein sof, making room for limited existence. this progressive constriction, called tzimtzum, brought about various planes of reality. called in kabbalah the five worlds. each gworld h is a certain level of concealment of gdliness, of the or ein sof. from highest to lowest (i.e. from greater to lesser revelation of the or ein sof they are: the world of adam kadmon which is the primordial world, or the first level of somewhat finite revelation; the world of atzilut; the world of beriah; the world of yetzirah; and the world of asiyah. the entire physical universe is the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is impor

sgress (if we are given the choice between being killed or committing sins other than these three, we should commit them, unless it is a case of a ruler or government trying to snuff out judaism altogether, in which case we must give up our lives rather than committing any sin forbidden by the torah) adam, in a certain sense, transgressed all three of these cardinal prohibitions in committing the primordial sin.4 transgressing g-d fs command was denying him; this was akin to idolatry. inasmuch as this sin brought dead upon the whole human race, it was akin to murder. by committing the sin, he plunged the souls of all humanity into the realm of evil; this is akin to adultery.or sexual licentiousness in general.which misdirects reproductive seed or creativity into realms where they are not m

d gsin that crouches at the door. h and it is known that the kelipot have dominion only in the world of asiyah. the name yaavetz (yud-ayin-beit-tzadik) includes the letters that compose the word for gsadness h (eitzev, ayin-tzadik-beit. 9 vayikra rabbah 10:5. 10 leviticus 10:17. 11 1 2:55. 12 genesis 3:16. 13 ibid. 3:17. 14 2:219b. 15 genesis 4:7. the arizal on parashat vaeira 4 the result of the primordial sin was that the world descended to the level of asiyah, where the forces of evil (keliplot) have dominion. these are the forces of sadness and its result, sin. as we have explained elsewhere, nadav and avihu were the aspect of nefesh of the soul of adam. this sadness ruled over them, and they therefore died in the sin of their father, aaron. nefesh is the lowest aspect of the soul; nad

if they were vocalized yam sof, meaning gsea of the end. h the gend h is the final sefirah, malchut, which descends into the lower worlds, i.e, the lower levels of divine consciousness. relative to its native environment, these lower levels of consciousness are gimmature h or gconstricted. h this is the significance of [the fact that] the snake puts its tail in its mouth. pharaoh personified the primordial snake. the mouth should properly utter words of divine wisdom. but when the tail, the lowest level of the body, is placed in the mouth, the mouth is misused to utter words of gimmature, h constricted consciousness, i.e, awareness of divinity only as it is expressed in creation and nature. this elevation of material consciousness to the status properly reserved for true divine consciousn

f the body, is placed in the mouth, the mouth is misused to utter words of gimmature, h constricted consciousness, i.e, awareness of divinity only as it is expressed in creation and nature. this elevation of material consciousness to the status properly reserved for true divine consciousness, i.e, awareness of g-d as outside and unbound by the laws and limitations of nature, is the essence of the primordial snake. in the zohar,2 the imagery of the snake putting its tail in its mouth is used to illustrate the sin of gthe evil tongue, h i.e, slander, a gross misuse of the power of speech. people commit this sin when material consciousness gets the better of them. as is explained in the tanya,3 those who give their bodies preeminence over their souls see only the outer shell of their fellow m

cut off from israel both the head and the tail con one day. h4 pharaoh, here signifying the evil inclination in general, acts as the tail, the lowest consciousness of the jew, and as the head, i.e, the tail elevated to and usurping the role of the head, proper divine consciousness. this also alludes to the [primordial] snake. originally, he was the tail and adam was the head, but [because of the primordial sin] this was inverted and the snake became the head and adam the tail. adam here personifies the good inclination, or divine consciousness. sin consists of reversing the hierarchy between divine and material consciousness. this is the mystical meaning of the verse, ghe will hit you on the head and you will bit him in the heel. h5 1 exodus 14:25. 2 3:205b. 3 ch. 32. 4 isaiah 9:14. 5 gen

come, or that gave him the spiritual power to overcome his evil side and join the jewish people. this accords with our sages f statement that when the jewish people stood around mt. sinai [and received the torah, their defilement was removed,11 for the torah purifies everything. the defilement referred to here is the defilement of subjective ego that was introduced into the human psyche when the primordial snake raped eve. by accepting the torah, the jewish people were cured of this primordial psychospiritual disability, and remained in this condition until the sin of the golden calf. evidently, the jewish people fs acceptance of the torah affected the world at large as well, enabling jethro, the arch-idolator (our sages state that he had worshipped every type of idol, to join the jewish

ewish people were cured of this primordial psychospiritual disability, and remained in this condition until the sin of the golden calf. evidently, the jewish people fs acceptance of the torah affected the world at large as well, enabling jethro, the arch-idolator (our sages state that he had worshipped every type of idol, to join the jewish people. the arizal will now discuss the evolution of the primordial sin. 5 ibid. 16:2. 6 genesis 4:10. 7 numbers 16:33. 8 bava batra 74a. 9 zevachim 116a. 10 proverbs 30:5. 11 shabbat 146a. the arizal on parashat yitro (2) 305 in the beginning, the first damage occurred when the moon accused [g-d. gg-d made the two great luminaries.the greater light to rule the day, and the smaller light to rule the night. h12 the sun and the moon are first called gthe

s that the soul or divine spark it was hosting is not yet ready to be elevated by human consumption, and must return again to repeat the process until it is sufficiently gscrubbed h of its existential crust to ascend into holiness. from the above passage we see clearly how at least one aspect of the sacrificial rite is considered synonymous with eating, and that the same dynamic of rectifying the primordial shattering of the vessels of tohu (which was later acted out in the primordial sin of the tree of knowledge) applies to both. from here come all the sayings of our sages that a man fs table is like an altar and effects atonement for him, the custom to salt the bread 3 exodus 22:30. the arizal on parashat vayikra (2) 418 (just as the sacrifices were salted, and so forth. the cosmic respo

have taught you, that in the evil realm opposite the world of atzilut, the only evil that has been rectified is that opposite z feir anpin and its nukva, which are [the archetypes of] the wicked esau and his wife. but the evil that is opposite abba and ima of the world of atzilut did not undergo the rectification process of becoming a partzuf, but rather remained simple points, similar to how the primordial kings [i.e, the sefirot of tohu] were before they were rectified. herein lies the essential superiority of intellect over emotion. whereas the evil emotions (evil love, hatred, etc) can function harmoniously (i.e, behave as a partzuf, the evil intellect cannot. on the side of evil, then, intellect is always subservient to emotions, that is, it serves simply as a way to justify and ratio

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

he supemals are, to all <29> intents and purposes, what is commonly thought of as god. in the tibetan buddhist system, an analogous concept is suntaya, the void. and the realisation of the void through yoga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest levels of his unconscious-a mighty activity within his soul, which one magical system calls the higher and divine genius. though the golden dawn rituals persistently use phraseology which implies the belief in a personal god, that usage to my mind is a

ain to a participation mystique on a higher and self-conscious level. let me quote a few especially appropriate lines from jung in connection with this fall, when the fundamental basis of the ruach has been attracted to the kingdom of shells and when malkuth has been disassociated from the other sephiroth "consciousness thus torn from its roots and no longer able to appeal to the authority of the primordial images, possesses a promethean freedom, it is true, but it also partakes of the nature of a godless hybris. it soars above the earth, even above mankind <63> but the danger of capsizing is there, not for every individual to be sure, but collectively for the weak members of such a society, who again prometheanlike, are bound by the unconscious to the caucasus" for the adept to be cut off

elohim tzabaoth, which means lord of hosts. the mystic number is 36, and from it is formed the pass-word of this grade which is eloah, one of the divine names <116> it should be lettered separately when given thus- aleph, lamed he. unto this grade and unto the sephirah hod, the eighth path of the sepher yetsirah is referred. it is called the absolute or perfect path, because itis the means of the primordial, which hath no root to which it may be established, except in the penetralia of that gedulah (magxuficence) which emanate from the subsisting properties thereof. the distinguishing badge of this grade which you are now entitled to wear, is the sash of the theoricus with the addition of a purple cross above the white cross and the numbers three and eight within a circle and a square resp

uld fall. thus to atziluth are allotted deific names. to briah, archangelic and so on. it is also useful to employ the sephirotic nameswhich are comprised in the special world to which the telesmatic image is allotted. it is well to note that the four worlds themselves formulate the law involved in the building up or expression of any material thing. the world of atziluth is purely archetypal and primordial, and to it, as before said, deific names are applied. briah is creative and originative, and to it certain great gods called archangels are allotted. yetzirah is formative and angelic orders are allotted thereunto. assiah which is the material world consists of the great kingdoms of the elementals, human beings, and <65> in some cases of the qlippoth- though these latter really occupy t

plendent intelligence and it is so-called because it is exalted above every head, and sitteth on the throne of binah, and it illuminateth the splendour of all the lights, and it causeth the current of influence to flow from the prince of countenances, i.e. metatron. the first path: it is called the wonderful or hidden intelligence (the highest crown) for it is the light to cause to understand the primordial without commencement, and it is the primal glory, for nothing created is worthy to follow out its essence. whence it is plain that malkuth is, as it were, the collector together and synthesis of all the forces in its plane or world. while kether being superior unto all else in its plane or world, will be the recipient and arranger of the forces from the plane beyond, so as to distribute

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the health and preservation of man.the small laboratory was made famous in the early part of the 16th century by the followingdiscovery of transmutation by the chemists of the rosicrucians: while examining and investigatingthe amalgam of mercury, lead and arquifoux with the readily fusible bismuth, wonderful changesappeared by the introduction of a solution known to the theorici as 'primitia' or primordial solution.slowly did these changes appear, when a whitish metal, in grains and dendrites, of the colour ofsilver with a similar lustre and ductility, yet softer, was found mixed with cobalt bloom, a littlerituals of the societas rosicrucianis in angliasecond section colour blue23 sulphuret and chloride of silver.the interest manifested in this hitherto unknown production or result among

metals have their being, and. into whichthey may be ultimately reduced by art. 2nd: that the species of metals and their specific forms arenot subject to transmutation, but only the individual or primal parts, which are visible and can beacted upon. 3rd: all metals differ in their degree of perfection or purity toward the invisible light orlife which is within everything, the 'celestial glory, or primordial base, which has matter for itscover, or exterior, or mask. 4th: art overleaps and transcends nature, accomplishing, quickly thatwhich nature requires periods to attain. 5th: god has created every metal of its own kind, and fixedin them a principle of growth, especially in gold, the superior metal, and which in itself hasmagnetic seed, an unseen power, unappreciable in this world, but wh

material shape, thus, metaphorically, they enterthe outer world or exterior of visible and material matter, and bring back into visible, tangible formold things metamorphosed into new things. this is the true significancy of transmutation. theinvisible escaping light or fire of certain metals seized upon, that is this 'fairy gold, is condensedinto real gold, through the influence of 'primitia' or primordial solution.we thus figuratively express our ability 'to go beyond the line of this physical world, to pass as itwere into the next world, work in it, and come back in safety bearing our well earned trophies ofmarketable gold, and the elixir vitae, or the means of rejuvenation, and perpetuation of human life.we thus become possessed of a revealed divine power, having the impress of immorta

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

genius differ from simple seers by their faculty of communicating sensibly to others that which they themselves perceive, and of making themselves believed by the force of enthusiasm and sympathy. such persons are the media of the divine word. let us now specify the manner in which visions operate. all forms correspond to ideas, and there is no idea which has not its proper and peculiar form. the primordial light, which is the vehicle of all ideas, is the mother of all forms, and transmits them from emanation to emanation, merely diminished or modified 26 the doctrine of transcendental magic according to the density of the media. secondary forms are reflections which return to the font of the emanated light. the forms of objects, being a modification of light, remain in the light where the

RUBY TABLET OF SET

ave compared xem to the statement of leviathan in the diabolicon, and in doing so i was specifically referring to the transformation of the black flame into the glory of its perfection. it is interesting to note that one of the definitions of xem (according to both budge and de lubicz) is "a very hot fire, burning intensely" and it was compared to the setian fire "a power superior to man gave the primordial names to things in such a way that the names are necessarily right. the rightness of the names makes the nature of things visible. one can absolutely say that when the names are known, the things are equally well known (plato "the sages of egypt appear to me to have shown a consummate knowledge or a marvelous instinct when in order to reveal their wisdom to us, they did not resort to le

be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, the tow face as isis (life) and nepthys (death, and the rods as the four elements. lotus flowers: this was a symbol of upper egypt. it was a representation of the divinity arising from the primordial chaos and was close to both forces of darkness and light. it became a symbol of rebirth. fragrance: the gods have a divine scent, and it was used to represent everlasting life. red carnelian: this jewel became a symbol for life and victory. its color it was especially associated with set. reversed pentagram: symbols of the dark lord. the descent of the gnosis into the human consciousnes

i instituted the change that i realized the meaning of sefekht as opposed to sesheta. and, regarding the quote above, it was after my relationship to the world changed that my name also changed. sefekht, in its common definition, is "seven- the last of the "seven inexorable numbers" or the "seven fatal powers" however, the seven inexorable numbers themselves are only the reflections of the seven primordial numbers. they are the speech which defines the thought, the representation of their own meaning. the number seven as defined in egyptian is thus: the synthesis of the other six inexorable numbers, the term of manifestation which makes it possible through a reaction to causal impulse to manifest the qualities of all the numbers in the seven-fold integration (the seven colors of light, th

heart and tongue of ptah; nef-er-tum and tehuti; burning inspiration and cool precise action; emotion and intellect. the elemental summoning uses an alternate form of the ogdoad of the hermopolitan cosmogony from george hart's egyptian myths (a coproduction of the british museum press and the university of texas press, 1990) page 21 explains: at some point these [eight] entities who comprised the primordial substance interacted explosively and snapped whatever balanced tensions had contained their elemental powers [f]rom the burst of energy released within the primal matter, the primeval mound was thrust clear. its. original emergence was described as the isle of flame because the sun god was born on it and the cosmos witnessed the fiery glow of the first sunrise. events then develop in th

it is from this original outburst of energy that manifestation begins, but there is no control, for bolts of lightning burst in all directions with no controlling force. the energy is manifest, but seed has not been realized. the ace of wands is called the "essence of the element of fire in its inception" it is pure potential, not yet manifesting itself as a part of the conscious "will "it is the primordial energy of the divine, manifesting itself into matter at so early a stage that it has not yet definitely formulated as will (book of thoth. there is now knowledge of the seed of potentiality, but it is not yet at a stage of development where there is a systematization of the elements involved that will allow the primal seed to grow. all of this i relate to am-ut and my experiences with t

this triplet using kaballistic symbolism? three of swords: binah is the mother of matter, of physical creation. binah is also understanding. binah is potential, inert, passive, but powerful. this card reflects not a lack of activity, a negative quality, but rather a positive inactivity, a period devoted to purely mental creation.(43) card sephirah titles and symbols 1 kether the primal glory. the primordial point. completion of the great work. 2 chokmah crown of creation. the supernal father. 3 binah understanding. fountain of primordial wisdom. creator of faith. ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marah, the great sea. 4 chesed mercy. love. majesty. 5 geburah strength. severity. justice. fear. 6 tiphareth beauty. melekh, the king. adam, the

ts, and hold it dear to my heart. come, oh dark lord, and indwell me with your presence! let then my eyes become the eyes of set; let then my strength become the strength of set; let then my will become the will of set. let thus the shackles of the world be rent asunder and the curves of time be bent unto my will! in witness of my bond unto you, oh majesty of set, prince of darkness, i intone the primordial formula of your aeon. xepera xeper xeperu. hail set! consecration of the temple in the name of set, prince of darkness and in the name of anubis, guardian of the way, i consecrate this cave a temple of darkness. oh, anubis, dreaded jackal of the night, come and be with us! guard this sanctum sanctorum from all disturbance and devour all who would dare corrupt the great black magic [west

SABBATIC KABALA OF THE CROOKED PATH

see the secret beauty. open eye and mind for this. this is the way of netzasch inspiring the "eye" and "mind" for this task. this cell is the place for the fundamental creation of form. the influence of mercury has stirred up the water and the alchemy has started. in this phase of creation "vac" is important "vac" is an aspect of sarasvati as the goddess of speech, signifying sound, or rather the primordial sounds of creation. breath is air and the component needed for transmutation, as seen in the techniques of pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124

SATANGEL

viper, proceeded by trumpets. knows all hidden things, discovers treasures, tells fortunes, can assume either aerial or physical form. gives good familiars. python (greek. dragon guardian of the oracle of gaia, finally slain by apollon. prince of the lying spirits. serpent with oracular powers. rahab (hebrew, the violent one. serpent monster of chaos (job 9:13, 26:12. originally the prince of the primordial oceans. early in creation, god commanded him to separate the earths and the oceans, yet he refused. god destroyed him, but somehow he appears again when aiding the egyptian pharoah in his attempt to prevent the hebrews crossing the red sea. once again god destroyed him. nevertheless, christian theologians say he is alive and well as the demon of insolence and pride. raum (goetia, 40th s

rit of lucifer. has power to open all locks, to locate and transport treasures. sustugriel (grimorium verum. a subordinate spirit of satanachia. teaches magickal art. he gives good familiars and furnishes mandragores. sut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiamat, queen of the waters of the deep. the abyss itself (gen 1:2. tiamat (babylon. primordial mother dragon of chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchwo

SEPHER YETZIRAH WESTCOTT

first principle which has no beginning; and it is the primal glory, for no created being can attain to its essence. the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equalling it, and it is exalted above every head, and named by the kabalists the second glory. the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate. the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the pr

ntelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences: they emanate one from the other by the power of the primordial emanation. the highest crown (1) the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah (2) or intelligence which emanates from the primordial depths of wisdom or chokmah (3) the sixth path is called the mediating intelligence, because in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are

ses that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division

of all causes. the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory. the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known. the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence. the twenty-second path is the faithful intelligence, and is so called because by it spiritual virtues are increased, and all dwellers on earth are nearly under its shado

f the living god" 21. al chi h oulmim "the living god of ages; here the word god really is in the singular. 22. the voice, spirit and word are qul, ruch, dbr. a very notable hebrew expression of divinatory intuition was bath qul, the daughter of the voice. 23. formless and void. thu and bhu; these two words occur in genesis i. 2, and are translated "waste and void" 24. note the order in which the primordial elements were produced. first, spirit (query akasa, ether; then air, vayu; then water, apas, which condenses into solid elementary earth, prithivi; and lastly from the water he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs and is translated "wheels" shrpim are the mysterious beings of isaiah vi. 2; the w

SEVEN SHADES OF SOLITUDE

an, he may partake in praxes of an individual or collective nature without bias or compromise; all may serve to empower the position of his spiritual equipoise. having attained to a realisation of magical autonomy the mage may serve as initiator unto all aspirants, for all other is the mirror of his own selfhood. in nomine kabilo. the secret view of solitude is the natural state of existence- the primordial condition of i as void: the autonomian vessel of the elder faith. in nomine satilo- 000- wisely we must make our way through the maze of mirror d altars. slowly, slowly, toward and beyond the crack called midnight (an earlier version of this article first appeared in the cauldron, no. 98, nov. 2002. it is adapted from materials contained in the dragon-book of essex by andrew d. chumbley

SIFRA DETZNIYUTHA

the world, and they were lost to him. it is likewise for him who seizes the general principle of wisdom4, and knows as not (al) all the pleasing delicacies that derive from the general principle. 3 sifra detzniyutha chapter one we learned: the book of that which is concealed is the book of the balancing in weight.6 until not (al, lo) existed as weight, not existed as seeing face to face;7 and the primordial kings8 died, as their crowns9 were not found, and the earth was nullified, until the head (sar, rosh)10 desired by all desires formed and communicated the garments of splendor.11 that weight arises from the place which is not him. those who exist as not are weighed in hy.12 in his body exists the weight. not unites and not begins. in hy have they ascended, and in hy do they ascend, who

teous tzadikim upon whom the world depends. he sees everything as the ayn ]ya and relishes nothing in the creation that is made from the ayn ]ya. 6 the term weight is an allusion to the single combination of all the sefiroth; weights are individual sefirah. 7 face-to-face is the condition whereby small face (ze ir anafim) is turned toward vast face (arikh anafim, so no creation is manifest. 8 the primordial kings are the unmanifest sefiroth in the alef worlds, which are witness states of vast face. 9 the term crowns here alludes to the world of atziluth. see sefer yetzirah, chapter three. 10 head (sar, rosh) is another name for the supernal sefirah crown/above. 11 the garments of splendor are the manifest sefiroth. 12 hy( yah or yod heh) constitute the first two letters of the name hvhy, i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

our order we hold most noble, first, that knowledge which elevates the intellect; secondly, that which preserves the body. but the mere art (extracted from the juices and simples) which recruits the animal vigour and arrests the progress of decay, or that more noble secret, which i will only hint to thee at present, by which heat, or caloric, as ye call it, being, as heraclitus wisely taught, the primordial principle of life, can be made its perpetual renovater, these i say, would not suffice for safety. it is ours also to disarm and elude the wrath of men, to turn the swords of our foes against each other, to glide (if not incorporeal) invisible to eyes over which we can throw a mist and darkness. and this some seers have professed to be the virtue of a stone of agate. abaris placed it in

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

y bodies and a consequent widespread destruction by fire of things on the earth.58 this passage in the timaeus demonstrates the attitude of the initiates toward the well-known myths. they see through to the truth that is veiled behind their imagery. as the cosmogonic drama unfolds in the timaeus, we are led by following the traces that point back to the origin of the world to an intimation of the primordial power, out of which everything came into existence: platonic mysteries 53 for to discover the maker and father of this universe is indeed a hard task, and having found him it would be impossible to tell everyone about him.59 the mystai understand the force of that word impossible. it points toward the inner drama of the godhead. for them, god is not revealed in the materially comprehens

ngs, given a new form of expression in the platonic philosophy. we know of this secret doctrine from the report of hippolytus, one of the church fathers. this is the great and ineffable mystery of the samothracians, he says, referring to the guardians of a particular mysterycult: only the initiates are permitted to know it. for in their mysteries the samothracians have the explicit tradition of a primordial, macrocosmic man (adam).67 the mystery of love it is also as an initiation that we have to interpret the symposium the platonic dialogue on love. love figures here as the herald of wisdom. we have seen that wisdom is the eternal logos, the son of the eternal world-father. to this logos love stands in the position of a mother. before even so much as a spark of the light of wisdom can be

an resume even the literal sense they have in the text. jesus asserts that he is the resurrection that has occurred in the case of lazarus; he is the life that lazarus is now living. let us take literally what jesus is. according to the gospel of john he is the word made flesh. he is the eternal, that which was in the beginning. therefore, if he is actually the resurrection, it is the eternal and primordial being that has risen to new life in lazarus. the underlying pattern is that of the bringing to life of the eternal word, the word that is the life to which lazarus awakens. there is sickness, but a sickness that does not lead to death but to the glory of god, since it serves to bring about a divine revelation. it is the eternal word that is raised in lazarus; thus the whole process serv

t was good. in this platonizing way, philo assimilates the meaning of the bible to the experiences of the mysteries, making the knowledge of the divine arise from the creation- process, which takes place in one s own soul as the working-out of its destiny. the story of creation and that of the soul s divinization are one and the same. philo acts on the assumption that the narratives in the mosaic primordial history can be used to tell the story of the soul in its search for god. everything in the bible thus becomes profoundly symbolic, and philo is the interpreter of its symbolism, reading the bible as the story of the soul. it may rightly be said that philo s method of exegesis christian and pagan wisdom 157 corresponds to contemporary techniques pioneered by mysteriosophy. he himself dra

iner here because it represents a new form of the ancient mysteryteachings and esoteric cosmology, now centered on christ. however, it is addressed to a number of different representative communities that preserve certain historical characteristics or reveal already qualities to be developed more widely in the future. it embodies therefore the new principle that mysterywisdom cannot just remain a primordial revelation, but must be modified to meet the changing conditions of evolution in the notes 225 cosmic rhythms of history. according to steiner, the defeat of the rebel angels does not refer to a once-and-for-all event, but to the recurring need to renew mystery-wisdom in its christian form at the turning-points of new human potential unfolding. the apocalypse remains our profoundest gui

THE BOOK OF PLEASURE

her worlds. spare maintained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagle,(note 6) who inspired many of his 'magical' drawings. black eagle seems to have been a concentration of sinister trans-cosmic current which, according to h.p. lovecraft (note 7, had been tapped in its primordial phase by the witch cults of new england. perhaps black eagle was the alter ego of mrs paterson, for it was not long after her death that this current began to manifest in spare's work. whatever the identity of spare's genius- mrs paterson, black eagle, or one of the 'host of familiars' by which he was habitually surrounded- the fact remains that spare produced a large amount of work dur

m-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in i

m-by its exuberance we have gained existence. who dare say where, why and how it is related? by the labour of time the doubter inhabits his limit. not related to, but permitting all things, it eludes conception, yet is the quintessence of conception as permeating pleasure in meaning. anterior to heaven and earth, in its aspect that transcends these, but not intelligence, it may be regarded as the primordial sexual principle, the idea of pleasure in self-love. only he who has attained the death posture can apprehend this new sexuality, and its almighty love satisfied. he that is ever servile to belief, clogged by desire, is identified with such and can see but its infinite ramifications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in i

e many preliminary exercises, as innumerable as sins, futile of themselves but designative of the ultimate means. the death posture in the reduction of all conception (sin) to the "neither-neither" till the desire is contentment by pleasing yourself. by this and by no other are the inertia of belief; the restoration of the new sexuality and the ever original self-love in freedom are attained. the primordial vacuity (or belief) is not by the exercise of focussing the mind on a negation of all 27 conceivable things, the identity of unity and duality, chaos and uniformity, etc, etc, but by doing it now, not eventually. percieve, and feel without the necessity of an opposite, but by its relative. percieve light without shadow by its own colour as contrast, through evoking the emotion of laught

tion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time of unity13 he unites pain and pleasure, suffers them 38 simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter. 13: of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare be conscious of. he that truly pleases himself is wihout virtue, and shall satisfy all men. hate, jealousy, murder, etc, are

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

g given by the buddha to his initiated disciples. since karma is one of the key teachings of the buddha, they insist that the concept becomes virtually meaningless unless it is applied to the idea of a single reincarnating ego. the teachers of northern buddhism also recall that according to tradition, the buddha s dying words were: all compounds are perishable. spirit is the sole, elementary, and primordial unity, and each of its rays is immortal, infinite, and indestructible. beware of the illusions of matter. christianity although many of the great minds who have shaped the intellectual and religious climate of the west held firm beliefs in reincarnation, historically, at least since the fourth century, christian theologians have spoken out against the doctrine of rebirth. reincarnation

eath into another physical form human, animal, or inanimate is gilgul neshamot. although reincarnation as a doctrine is generally renounced by jewish theologians and philosophers, the karaites, a jewish sect which rejected rabbinism and talmudism, taught transmigration of the soul. anan ben david, who founded the karaites in baghdad about 765, said that all human souls have a common origin in the primordial human, adam kadmon, whose spiritual essence sends forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticized a

me or from their higher self, it really didn t make any difference to them. in volume 9 of collected works (1981) dr. carl g. jung (1875 1961) expressed his opinion that the mere fact that people talk about rebirth and that there is such a concept at all, means that a store of psychic experiences designated by that term must actually exist. rebirth is an affirmation that must be counted among the primordial affirmations of mankind. benjamin franklin (1706 1790) saw the whole matter of past lives and rebirth as a practical cosmic recycling: when i see nothing annihilated [in the works of god] and not a drop of water wasted, i cannot suspect the annihilation of souls, or believe that he will suffer the daily waste of millions of minds ready-made that now exist, and put himself to the continu

t, the divine and the spiritual. the prince of darkness represented the principle of evil and the material. over time, the world became a place of constant struggle and turmoil between an evil kingdom of darkness and the particles of light and goodness that had eventually become ensnared in matter. to assist him in the great battle, the father of greatness created the mother of life, who produced primordial man as an instrument of light to combat the powers of darkness. with the assistance of the living spirit, a second divine personage fashioned by the father of greatness, primordial man fought the forces of the prince of darkness. in the process of the great struggle, the physical earth was created as a kind of by-product of the raging cosmic energies. although primordial man was defeate

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

vel, the empress card represents the human aspect of love and symbolizes the sexual conjunction of male and female. the emperor (arcanum four) warns that no one can compromise with his or her conscience. the emperor of wisdom is activated by the fire of the vital force within all humans and regenerated by the alchemical slogan that all nature is regenerated by fire. the number four represents the primordial substance that is the origin of all the universe and is the numerical constituent of all manifestations in the third dimension. the hierophant, or pope (arcanum five, stands for the search for truth and represents all organized religions, education, schooling, and any other kind of formal learning processes. the pope, the interpreter of sacred mysteries, points the way to the pathways o

THE MAGICIAN S KABBALAH

puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that mercy and severity are united in tiphareth. the sepher yetzirah states "the fifth path is called the radical intelligence, because it is more similar than any other to the supreme unity and emanates from the depths of the primordial wisdom" it is the conciliatory force, restricting and directing the expansion of chesed. the link with kether is in its role in defining the process of zimzum as din, which will be examined later in this chapter. the connection to "primordial wisdom, or chockmah represents that geburah plays a role in connection with the expansion of chesed (the "chockmah below the abyss, as explained i

nd final path running horizontally across the tree is that called the "active intelligence. it is the "spirit of every creature, the motion to which they are subject, and has the "blasted tower" card attributed to it. in the earlier versions of the card, it was entitled "the house of god, struck by lightning" and perhaps we can see a reference to the first lightning flash of creation striking the primordial soup from which life emerged. in a psychological rather than cosmological context, the path represents the interaction of the thought process (hod) and our emotions (netzach, which together generate, or at least act as symptoms of the "motion" to which we are "subject (v) we have just examined path 27 with regard to the triad of tiphareth, netzach and hod, and now we will examine the fi

THE MIDDLE PILLAR

s upon one object, an object with which the lover seeks to identify himself to the exclusion of all else. it is this love which fundamentally is implied in the term anima. to love is to understand. understanding bestows insight and intuition. this is anima. tao, animus, and anima, or yechidah, chiah, and neshamah, constitute the innermost core of what we have chosen to call the psychic onion, the primordial principles operating in the deepest levels of the unconscious. it might be said that this is the level which is always in direct contact with the racial and universal levels of the collective unconscious-that dynamic and ubiquitous stream of life and vitality of which the yechidah, together with its vehicles, comprise just one particular center of consciousness. before proceeding furthe

ts of the psyche by means of a rather different view of the tree of life. the method just completed considered each separate sphere. but at the same time we may look at the tree from the point of view of its levels or layers. in this event, taking the first sephirah alone, we have what technically is known as the archetypal world. it is that underlying essence of the unconscious which is the most primordial of all, its functions reaching back into the immeasurable past. it is a stratum whose characteristic is those symbols and archetypes which were first assimilated to the simple homogeneous structure, if it may be called, of the evolving consciousness. the hindu system calls this condition or state tu yal9 or ecstasy, absolute consciousness, and its experience in consciousness is of that

gods. or rather the ordinary every-day sphere of consciousness becomes invaded by a volitional up-welling of these archaic images and archetypes the first set of psychic forms, subtle, intangible, and dynamic, through which the libido flows on its outward journey from the it. the 2nd and 3rd sephiroth constitute what is called the creative world, the state of sushupti.20 it is that stratum of the primordial psychic sphere in which function the principles of the anirna and animus, wisdom and understanding. therefore its reaction upon the ego would be through a stimulation of the creative faculties, and an enhancement of its entire horizon and field of awareness. as the second state of consciousness, it has a correspondence with dreamless sleep. yet even this description is inadequate, for d

erse ways. ths we can call if we wish, god, libido, the collective unconscious-depending upon what system of religion or metaphysic we subscribe to. within this universal life are archetypal images-nodal points which act as termini or power stations through whch, as it were, the root life-stream flows and is diluted or transmuted so as to be assimilable or available to a lower form of life. these primordial archetypes of the collective unconscious are the psychic "forms into which repeated ancestral experiences have molded the typically human mode of apprehension" generally speaking then, these primordial archetypes, man's first definition of the manifold forces of nature, comprise what in magic we mean by gods and archangels and angels. one very clever expositor, referring to the manner i

n individual consciousness and society,fittingly enough a kind of mask, designed on the one hand to make a definite impression upon others, and, on the other, to conceal the true nature of the individual.9 psychology and magic 109 next, the individual encounters his "soul image" the anima or the animus. the final step is the manifestation in dreams, visions, or fantasies of appropriate archetypes-primordial images such as the wise old man, or the great mother, images that appear as themes in religion, mythology, and folklore. the process of individuation contains many particular aspects which collectively might be termed "outer psychology" ths category includes jung's separation of introverted and extroverted personality types as well as his organization of types in accordance with their c

is a creative and autonomous psychc entity that is beyond subjective control. jung concluded that the collective unconscious does not include personal characteristics distinctive to one's individual ego but rather the sum of what is inherited from the biological and psychic structure common to the human race. they are those acts and mental patterns that are universally shared by all humanity. the primordial images of the collective unconscious are the result of thousands of years of human struggle and experience. every great experience in life, every profbund conflict, evokes the accumulated treasure of these images and brings about their inner constellation. but t h q become accessible to consciousness only when the individual possesses so much self-awareness and power ofunderstanding tha

ost important archetypes, often influencing how we respond to members of the opposite sex. people often search out, and are attracted to, someone who symbolizes the attributes of their own psyche. every man carries within him the eternal image of woman, not the image of this or that particular woman, but a definitive feminine image. this image is findamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or "archetype" of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman. since this image is unconscious, it is always unconsciously projected upon the person of the beloved, and is one of the chief reasons for passionate attraction or aversion.l9 psychology and ma

scientific method in ways suited to their nature; also fhey can be influenced and utilized through psycho-spiritual fechniques.26 assagioli defined the parts of the psyche (see figure 6, p. 126) as: 1. the collective unconscious, a surrounding psychic "membrane" which permits constant and active interchange between all parts of the psyche and with the general psychc environment. it is the common primordial symbols, images, and metaphors of all humanity-the part of the soul that is shared. archetypes of the collective unconscious include extremely primordial god images such as the mesopotamian apsu and the greek chaos. 2. the higher self27or the true transpersonal self whch is above and is unaffected by the thoughts from the mind-stream or the sensations of the body. it is that pure consci

ce, divine will, and source of action. circulation: movement in a circle or circuit. in the middle pillar exercise, light or energy is circulated around and through the body. circumambulate: to "walk around" especially as part of a ritual. chokmah: hebrew word for "wisdom" referring to the second sephrah on the tree of life. collective unconscious: in jungian psychology, those mental patterns and primordial images that are shared by all of humanity. comananu: the name of an enochian governor. complex: a group of related, often repressed ideas and impulses that compel characteristic or habitual patterns of thought, feelings, and behavior. an exaggerated or obsessive concern or fear. conscious: the component of waking awareness. the state of being awake and perceptive. 254 theb alanceb etwee

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

qabalist abram ben dior, says: gwhen they (the qabalists) affirm, that all things have been drawn from no-thing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand by non-being, that, which one can conceive of, neither by its cause nor by its essence; it (the no thing) is in a word, the cause of causes; it is it whom we all call the primordial non-being, because it is anterior to the entire universe c h no clear formulated reply can naturally be given to the formless, all we can know concerning it is: that something emanates from no-thing; that out of the formless emerges the formed, how and why remains unanswered: this alone is the only meaning we can give to creation ex nihilo. crowley explains the qabalist fs position thus

TRUE HISTORY OF WITCHCRAFT

r gardner or crowley could have wanted or foreseen. wherever they came from, the rites and practices which came from or through gerald gardner were strong, and tapped into that archetypal reality, that level of consciousness beneath the mask of polite society and conventional wisdom which is the function of true magick. at a popular level, this was the tantric sex magick of the west. whether this primordial access has been lost to us will depend on the awareness, the awakening or lack thereof among practitioners of the near to middle-near future. carried to its end gardnerian practices, like crowley's magick, are not merely exotic; they are, in the truest sense, subversive. practices that work are of value, whether they are two years old or two thousand. practices, myths, institutions and

TYSON DONALD NEW MILLENNIUM MAGIC

effect. desire, the urge to attain a specific purpose, residing at the point of self, is extended by the will to unite with its object, the focus of that purpose. using the ray like a psychic knife to pierce through the hole opened in the point by the vortex, the magus bridges the veil between the unman- ifest and creation. when the first word of god, in the form of a lightning stroke, split the primordial abyss with rolling peals of thunder, it was the ray in action. all magic involves the ray projected either inwardly or outwardly; though in truth this distinction is without meaning. to project magical intent over a distance, the magus must transmit desire through the point of self. magical force never trav- els through space: it enters the unmanifest and at once reemerges at the object

of the letters are the same: it is the nature of religions, with their inherent mystical bent, to overlook the fourth emanation of the unmanifest. considered as three, god is an ideal without concrete existence in the mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is n

TYSON DONALD SOUL FLIGHT

as adolf hitler, who had been hired to spy on its activities, but who became its most ardent advocate. thule is a mythical island far to the frozen north that was first mentioned by the greek geographer pytheas of massalia (fourth century bc. it reappears numerous times in ancient historical records, although its exact location is never certain. sebottendorff believed that it was the center for a primordial race of pure blood, remnants of which stdl survived, guarded by beings of superhuman intelligence and abilities who were similar in conception to the mahatmas of theosophy or the secret chiefs of the golden dawn. by ritually establishing communication with the guardians of thule, members of the society hoped to enlist their aid in creating a revitalized aryan race that would exterminate

the second path is that of the illuminating intelligence: it is the crown of creation, the splendour of the unity, equaling it, and it is exalted above every head, and named by the kabalists the 'second glory" 3. binah (understanding) divine name: ihvh elohim (the lord god) archangelic name: tzaphqiel correspondence: saturn "the third path is the sanctifying intelligence, and is the foundation of primordial wisdom, which is called the creator of faith, and its roots are amn; and it is the parent of faith, from which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the s

of faith, from which doth faith emanate" 4. chesed (mercy) divine name: el (the mighty one) archangelic name: tzadqiel correspondence: jupiter "the fourth path is named the cohesive or receptacular intelligence; and is so called because it contains all the holy powers, and from it emanate all the spiritual virtues with the most exalted essences; they emanate one from the other by the power of the primordial emanation (the highest crown" 5. geburah (severity) divine name: elohim gibor (god of battles) archangelic name: kamael correspondence: mars "the fifth path is called the radical intelligence, because it resembles the unity, uniting itself to the binah, or intelligence which emanates from the primordial depths of wisdom or chokrnah" 6. tiphareth (beauty) divine name: ihvh eloah vedaath

eventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of the intellect, and by the contemplation of faith" 8. hod (glory) divine name: elohim tzabaoth (god of hosts) archangelic name: michael correspondence: mercury "the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah, magnificence, from which emanates its own proper essence" chapter thirteen: pathworking 233 9. yesod (foundation) divine name: shaddai el chai (the almighty living one) archangelic name: gabriel correspondence: moon "the ninth path is the pure intelligence, so called because it purifies the nume

the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory" 20. chesed to tiphareth hebrew letter: yod tarot trump: ix the hermit correspondence: virgo "the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, and by this intelligence the existence of the primordial wisdom becomes known" 21. chesed to netzach hebrew letter: kaph tarot trump: x the wheel of fortune correspondence: jupiter 236 soul flight "the twenty-first path is the intelligence of conciliation and reward, and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence" 22. geburah to tiphareth hebrew letter: lamed taro

TYSON DONALD THE POWER OF THE WORD

ulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to mal

ow manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-being. before the sephiroth were projected within the primordial point of kether, which in fact forms the boundary of the universe, there was only the featureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of din (c

eatureless, unending essence of god. for something else to come into being, it was necessary for god to turn in upon himself and thereby create a point of vacuum where he was not present, or was present in a different degree. this involved the bringing about of an imbalance through the power of din (critical judgement. the movement within the ain soph (limitless void) was accomplished through the primordial torah, the archetypal world of ideas that was woven into its very substance. this torah is called a garment (malbush) that is not distinct from but is still a part of the substance of the divine "like the grasshopper whose clothing is part of itself" the length of the garment is the twenty-two hebrew letters, which form 231 gates, the total number of possible combinations of two letters

e final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which was transferred the infinite holy radiance of the ain soph into the shadow that lay beneath the folded garment of the primordial torah. this light became the fiery spheres or vessels of the sephiroth that exist within the primordial point, kether. kether is no more than an infinitesimal speck in the endless expanse of deity, yet that speck is large enough to comprehend all things. medieval kabbalists believed in a set of cosmic cycles called shemittah that were connected with the seven lower sephiroth that emanat

kinswoman of nalvage, the spirit who delivers the enochian keys. dee asks madimi's mother her name, and the spirit answers "i am of the word, and by the word (casaubon, p. 27. when dee persists, the spirit becomes annoyed and says "i am; what more will you" and then flies away like a fire. the mother may perhaps be a version of the gnostic goddess barbelo and may be the subject of the unexpressed primordial key. she is also the queen of heaven described in revelation 12, who is clothed with the sun, has the moon under her feet, and wears a crown of twelve stars. it is not widely recognized by occultists who employ the keys in their magic that the forty-eight keys, taken as a whole, represent a complex ritual working whose sole purpose is to open the four sealed gates of the watchtowers, al

of the words inscribed upon them. ultimately, everything comes down to the written word. when god speaks in the fourteenth key, his words become visible upon the air, written in enochian characters of fire. since he is the god of fury, his "promise" is a severe judgment upon the goddess of the world for her sinful multiplicity of forms. she is to be punished for her diversity, which pollutes her primordial simplicity and bars her from heaven. in the keys, this is the true reason given for the apocalypse-not the sins of men, but the sin of diversity committed by the soul of the world. in the original english text of the key, kelley received the words "which is called amongst you fury" but the angel nalvage added the footnote "or extreme justice (see casaubon, p. 193. i have chosen to retai

t the world has in it the imprint of divine perfection. the fourth and last letter of 246 tetragrammaton this divine name (7)i s like the second, represents the number five, and here symbolizes the human and rational soul, which is the medium between heaven and earth, just as five is the centre of the decade, the symbolic expression of the totality of things (ibid, pp. 209-10) h. p. blavatsky the primordial point in a circle; the circle squaring itself from the four cardinal points becomes a quaternary, the perfect square, having at each of its four angles a letter of the mirific name, the sacred tetragram. it is the four buddhas who came and have passed away; the pythagorean tetractys-absorbed and resolved by the one eternal no-being (isis unveiled [i8771 [california: theosophy company, 1

mother. from the union of the y and the h flow the rest of all created things. in other words, from consciousness and its vehicle are all things formed, and every conceivable being, god or human, divine or animal, has its basis in the y and the h of the divine name (the dee of life [i9321 [new york: weiser, 19691, pp. 47-8) the formula of tetragrammaton is also applied to the four worlds, and the primordial four elements. to the archetypal world the letter "y" is given. hence the archetypal world is the father, the all-begetter, and all-devourer of the worlds. the 'y" also represents, in this instince, the element of fire, showing forth the fierce, active, spiritual nature of the father. the" h primal of the tetragrammaton is allocated to the creative world to which, being receptive and pa

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

our divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combining meditation with the state of slum

ujer. orad y meditad as: invocaci n "oh, isis, madre del cosmos, ra z del amor, tronco, capullo, hoja, flor y semilla de todo cuanto existe. a ti, fuerza naturalizante, te conjuramos, llamamos a la reina del espacio y de la noche, y besando tus ojos amorosos, bebiendo el roc o de tus labios, respirando el dulce aroma de tu cuerpo, exclamamos "oh, nuit, t, eterna seidad del cielo, que eres el alma primordial, que eres lo que fue y lo que ser, a quien ning n mortal ha levantado el velo, cuando t est s bajo las estrellas irradiantes del nocturno y profundo cielo del desierto, con pureza de coraz n y en la flama de la serpiente te llamamos. orad y meditad intensamente. la divina madre ense a a sus hijos. esta oraci n se debe hacer combinando la meditaci n con el sue o. entonces como en visi n

videntemente. el alkimista debe utilizar este mantram durante el trance de magia sexual para ver el quetzal. 82 arcanum 12 we must now study the twelfth arcanum of tarot. chinese tradition mentions the ten trunks (shikan) and the twelve branches. it is necessary to know that the seven chakras and the five senses are the twelve faculties. the universe emerged from the chinese hoel-tun; this is the primordial chaos. the ten trunks and the twelve branches emerged from the chaos, which in alchemy is the ens seminis, the lapis philosophorum or the philosophical stone. the entire misterium magnum is found enclosed within this suma matter. the alchemist must extract the potable gold from within this universal menstrum in order to achieve the blending of the cross with the triangle. before achievi

e i's, we cannot be sure that we have a real existence. arcano xii hemos de estudiar ahora el arcano doce del tarot. la tradici n china habla de los diez troncos (shikan) y de las doce ramas. estos son los diez sephirotes y las doce facultades del ser humano. es necesario saber que los siete chakras y los cinco sentidos son las doce facultades. el universo sali del hoel tun chino. este es el caos primordial. los diez troncos y las doce ramas, salieron del caos. este en alkimia es el ens seminis, el lapis philosophorum o piedra philosofal. todo el mist rium m gnum se halla encerrado en esa suma materia. el alkimista debe extraer de entre este menstrum universal el oro potable para lograr el ligamen de la cruz con el tri ngulo. antes de este ligamen de la cruz con el tri ngulo, no tenemos ex

WESTERN MANDALAS OF TRANSFORMATION SR AL

have to accept its uncomputable digit sequence on faith, like words of a sacred text (davis, p. 134. although we could never hope to understand the great mystery of being with our rational minds, qabalah gives us a most effective and yet challenging way to relate to the godhead and all of its attributes or particular vibrations (we could call them planetary chakras or rays, starting with the most primordial archetypal forms, number, and geometry. the most practical way to integrate this number mysticism is through an understanding of magical squares and talismans. in the second of his three books of occult philosophy, cornelius agrippa said that mathematics and magic are so intimately connected that nothing successful could ever be achieved by the magician without a thorough understanding

mmetries: matter froze out of energy like ice crystals in a congealing body of water. the breaking of this absolute symmetry was the creation of the universe itself. this is called the vacuum genesis theory. out of nothingness could have come the spark of genesis. perhaps the darkness held the first original geometric forms, and matter was coaxed into releasing its endless complexity out of these primordial forms which are themselves unmoving and unchanging. these platonic ideal forms are not just a philosophical fancy of the past. numerous scientists today find themselves solidly in the platonic camp, since it is still the most viable theory to explain how nature is so rationally intelligible. one such scientist, roger penrose, explains how such ideas also make communication so fluid betw

s an astral doorway or vehicle for pathworking, one should be sure. to remain actively engaged during this process, as explained earlier, rather than slipping into a state of passivity. what follows is a brief overview of the basic correspondences necessary for the art of qabalistic talisman construction. numbers the first set of associations we will examine are based on number, which is the most primordial archetypal idea. numbers are much more than lines and circles on a page. in qabalah, numbers are the sephiroth, the initial emanations of the god-head. they are specific energies which carry similar ideas in many metaphysical traditions, from the ancient pythagorean numerical mysticism to modern-day numerology. a good understanding of the primary ideas associated with the first nine num

of eliphas levi and paul case. 1. one represents unity, the initial impulse, or sum of all existing things. on the tree of life, this is symbolized by kether, the crown. it has no planetary association and is beyond conceptualization in terms of mythological or zodiacal correspondence. it is represented simply by a point; it has no basic form yet, such as we begin to see in number three with the primordial geometrical shape of a triangle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of points. we can also draw a line a mile long or as long as the earth itself, and it will still contain an infinite number of points. this is because a point is a "distinct entity" in physics. the symbol of a dot within a circle connotes the center of in

on the tree of life it is attributed to chokmah, wisdom, to which belongs the sphere of the entire zodiac and every conceivable archetypal memory. memory and the subconscious is characterized in the tarot by the high priestess. when employed in talismanic art, two draws energy which is related to reconciliation, union, memory, duplication, repetition, analogy, rhythm and periodicity. 3. when the primordial idea of unity is added to the idea of a binary, what results is a ternary. it draws us out from the absolutism of dualism. it is the synthesis after experiencing thesis and anti-thesis: the creative third force. three is the number of creation, the cause of everything comprehensible. it represents both adaptation and transmutation. it is binah, the holy spirit or third person of the tri

ial seat of will power on the tree and its principle divine name elohim gibor, means god of strength. to mars is attributed the letter peh and also heh (5, to which is assigned aries, and the emperor. this path is called the "constituting intelligence" five is also the numeration of ad, mist or vapor, and in hebrew mysticism this refers to the dark cloud or vapor that constitutes the substance of primordial creation, figure 7-c: traditional figure 7-d: alternate and that hovered over the waters in genesis. the root word gab also equals five and refers to the vault or surface of heaven. the power of the constituting intelligence of mars is further reflected in the magical phrase in genesis "let there be" which has the numeration of twenty-five (ihi. this correspondence was noted as early as

oncretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered through yesod. levi explains how visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother of all forms, and transmits them from emanation to emanation. hence the astral light, or terrestrial fluid, which we call the great magnetic agent is saturated with all kinds of images or reflections. now our soul can evoke these and subject them to diaphane (transcendental magic, p. 66. diaphanous literally means translucid and by i

own dynamic effect, appearing active in three dimensions as shown in chapter eight (see figure k on page 102. dynamism is an appropriate attribute of the solar seal. vibratory forces come from all sides of the tree toward the. center. the sun must be in tune with all these disparate entities in order to balance them. to be in tune with all of the planets, as well as the moon, the galaxy, and the primordial point, the solar vibration must be complex in its beauty. like bach's polyphonic "musical offering" it must sing several separate songs simultaneously, even as in superposition the songs coalesce in a singular masterpiece .lloyd nygaard. bibliography. agrippa von nettesheim, heinrich cornelius. la philosophic occulte. edited and translated by e gaboriau, based on the levasseur translati

WICCA EIGHT SABBATS OF WITCHCRAFT

ses a linear concept of time, like our modern one, new year's eve is simply a milestone on a very long road that stretches in a straight line from birth to death. thus, the new year's festival is a part of time. the ancient celtic view of time, however, is cyclical. and in this framework, new year's eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to reestablishing itself in a new order. thus, samhain is a night that exists outside of time and hence it may be used to view any other point in time. at no other holiday is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed. the christian religion, with its emphasis on the 'historical' christ and his act of redemption 2000 years ago, is

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he fourth plane; it is generated by yesod, the foundation the sixth world, and after complete purification will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the absolute. our earth has been already thrice changed, and each cycle sees seven kings (as of edom. there were seven kings of edom, genesis, xxxvi. v. 31; the kabalists consider these as types of primordial worlds which failed to survive their creation. seven is the key to the mosaic creation, as to the symbols of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every religion. there are seven planes of being, the upper three are subjective and unknowable to mankind, the lower four are objective and may be contemplated by man as metaphysical abstractions. so there

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

o people the vast spaces of the universe with the children of phantasy. thus history repeats itself, and the old and the new alike reflect the multiform truth. without entering at length into the metaphysical aspect, it is important to notice the supremacy attributed to the "paternal mind" the intelligence of the universe, poetically described as "energising before energy" establishes on high the primordial types or patterns of things which are to be, and, then inscrutably latent, vests the development of these in the rectores mundorum, the divine regents or powers already referred to. as it is said "mind is with him, power with them" the word "intelligible" is used in the platonic sense, to denote a mode of being, power or perception, transcending intellectual comprehension, i.e, wholly d

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

ess sophisticated than the most convoluted postmodern discourse that depicts human temporality as caught between recollection of the beginning anticipating the end and anticipation of the beginning recollecting the end. robert lauer, a sociologist by training, astutely observed: indeed, if one were to write a history of concern with the temporal, one would find oneself compelled to probe into the primordial consciousness. even at the most primitive level of human life, we have evidence of human awareness of and concern with temporality. in the mythical consciousness of the archaic human, there was an inner sense, an intuitive grasping, of the temporality of life. human awareness of and concern with temporality is particularly evident in our unique concern for the dead a distinctively human

instantiation of the eternal will. the word, the instrument of creation, is described, therefore, as temporal but also as coeternal with god. insofar as the logos participates in the divine substance, its true eternity and true immortality are set in diametric opposition to time and change, 26 and hence we cannot speak of the word as a transient utterance (transitoria voce);27 it is, rather, the primordial saying voiced in the simultaneity of eternity (simul ac sempiterne: you call us, therefore, to understand the word, god who is with you god (jn 1:1. that word is spoken eternally, and by it all things are uttered eternally. 28 speaking that has no inception or terminus, no succession or interruption, is not a speaking with which we are familiar, a speaking determined by change and mutab

xposition of recollection: thus the immediate i performs an accomplishment through which it constitutes a variational mode of itself as existing (in the mode of having passed. starting from this we can trace how the immediate i, flowingly-statically present, constitutes itself in self-temporalization as enduring through its pasts. in the same way, the immediate i, already enduring in the enduring primordial sphere, constitutes in itself another as other. self-temporalization through depresentation [ent-gegenw rtigung, so to speak (through recollection, has its analogue in my selfalienation [ent-fremdung (empathy as a depresentation of a higher level depresentation of my primal presence [urpr senz] into a merely presentified [vergegenw rtigte] primal presence).142 husserl describes the i of

depresentation [ent-gegenw rtigung, so to speak (through recollection, has its analogue in my selfalienation [ent-fremdung (empathy as a depresentation of a higher level depresentation of my primal presence [urpr senz] into a merely presentified [vergegenw rtigte] primal presence).142 husserl describes the i of the immediate presence of the present, which is identified as the time of the enduring primordial sphere, in the evocative elocution flowingly-statically present, a turn of phrase meant to traverse the polarities of stasis and motion, substance and process, thing and event. inasmuch as the i of the present constitutes itself as enduring through its past, selftemporalization is said to occur through depresentation, that is, the recollection in the immediate presence of what is no lon

cern or care (sorge, which he thematizes in sein und zeit as existentiality, facticity, and falling prey, the threefold structure fundamental to the way of being of dasein.206 in vom wesen der menschlichen freiheit: einleitung in die philosophie, a text first published in 1982 but based on a lecture course delivered at the university of freiburg in the summer of 1930, heidegger wrote again of the primordial connection between being and time. he identified time as the light that illumines being and allows it to be understood as constant presence, the self-contained ecstasis of each instant, the present-at-hand, an occasionalist challenge to the conception of time as a continuously flowing sequence of now-points.207 the fundamental question of philosophy, therefore, is what is the essence of

st be unfolded within this horizon. the schema for this perspective has come into view: being and time time constant presence being beings as such positive freedom. the focus of the fundamental question is on the and in the formula being and time. heidegger is of the view that in this case the conjunction does not signify an external relation which merely juxtaposes two things, but it points to a primordial relation that must originate equiprimordially from the essence of being and the essence of time. hence, we may conclude that being and time are interwoven with one another. the and signifies a primordial cobelongingness of being and time from the ground of their existence. 208 although heidegger acknowledges that when we inquire into time, we generally inquire as well into the nature of

absence of ground (abgrund, a state that is prior to all opposition and even beyond the overcoming of opposition; it is this quality that merits the term absolute indifference. 224 34 chapter one the characterization of the ungrund most relevant to the present analysis is elaborated in the third version of die weltalter (1815) in the portrayal of the eternal life of the godhead, the absolute and primordial being, as a conflict between two equally primal forces, the negative and positive. this eternal antithesis, schelling notes, is di cult to verbalize and to conceive scientifically, but it may be cast in a number of images, to wit, necessity and freedom, withholding and outpouring, love and wrath, leniency and strictness, retreat into selfhood (die selbstheit) and self-giving egoity (die

alistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself wherein the emanation of all things in the concatenation of being will unfold250 schelling contends that what is altogether first in god, in the living god, the eternal beginning of itself in itself, is that god restricts itself, denies itself, withdraws its essence from the outside and retreats into

ent authors influenced thereby, including luria and his disciples.268 keter, the supernal will, the aura that is coextensive with and hence ontically inseparable even if distinguishable from ein sof,269 is also characterized as nothing (ayin),270 a designation that denotes not lack but surplus of being that is beyond comprehension, the pure ether that cannot be apprehended. 271 the nature of that primordial will is to will naught but itself, which is to say, to will nothing; but to will nothing is to have nothing to will, a double negation that results in the emanation of the sefirot hidden in the will.272 the plentitude of the infinite finds its fullest expression in the emptying of the will rather than its overflowing, retreating into the nothing it is (not, inhalation preceding exhalati

suffer it, before it can celebrate the triumph of its liberation. 277 for kabbalists, the primal suffering is connected to the archaic sapiential image of god taking delight in his wisdom prior to creation, an idea a rmed by schelling in response to the question of what god was doing before the world was created: scriptures tell in what cozy proximity wisdom already was in and around god in those primordial times. as such, wisdom was god s favorite and found herself in the sweetest feeling of bliss, but was also the cause of god s joy, since at that time he beheld, in advance and through her, the entire future history, the great image of the world and all of the events in nature and in the realm of spirits. 278 admittedly, there is no mention of suffering in this passage, but it is obvious

n the sweetest feeling of bliss, but was also the cause of god s joy, since at that time he beheld, in advance and through her, the entire future history, the great image of the world and all of the events in nature and in the realm of spirits. 278 admittedly, there is no mention of suffering in this passage, but it is obvious that what schelling is describing is the activity of the divine in the primordial times (urzeiten) of eternity, the stirring of the will in its purest freedom to manifest itself in nature and thus become actual. this self-manifestation is precisely what schelling intends in the text just cited, in which he explicitly applies suffering to god s revelation.279 the path of schelling s thought culminates in the paradox of self-negation that marks the first beginning (ers

rather just the moments of the constant repetition of its eternity, that is, of time itself, which, as pindar already says, is only the simulacrum of eternity. for eternity must not be thought as those moments of time taken together, but rather as coexisting with each single moment so that eternity again sees only its (whole, immeasurable) self in each single one.291 in sum, we may conclude that primordial time according to schelling is the eternal movement of god s self-becoming; eternity, therefore, is the temporal unfolding of the commutable form.292 as we shall see, the kabbalists portrayal of the infinite s encircled expansion suggests a similar view. timespace and swaying of ground in modes of discourse still beholden to schelling,293 and by implication to the theosophic gnosis espo

hronically ensconced: the thinking of time must be pondered from the time of thinking, but the time of thinking can be reckoned only from the thinking of time.41 to heed these words is to take to heart the interface of time, truth, and interpretation, an interface effaced in the moment displayed by the ecstatic and horizontal aspects of temporal threefoldness, arising from and giving birth to the primordial unity of past, present, and future.42 in his reflections on proust s a la recherche du temps perdu, deleuze thus expressed the inherent correlation of time and hermeneutics: to seek the truth is to interpret, decipher, explicate. but this explication is identified with the development of the sign in itself. this is why the search is always temporal, and the truth always a truth of time

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and with athame, let the guardians of the four quarters be called. when the circle is opened, widdershin around the very circle, which is the symbolization of ones own self in isolation. i, fallen from the sky, awakened shall illuminate the essence of self primordial form of azothoz, i stand in the center of time to behold thy gift! i walk the solitary path and announce my birth! hekas, szurru prozaza hekas, umpesha usha szurru! open the gates before me, lucifer arise from within! zazas zazas nasatanada zazas! 14 i give thee thanks, initiator of magick, whom upon the path shall bring the goddess and god the flesh shall be eternal from my sacred word

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