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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

, misunderstanding and prejudice still persist. in the uk, for example, wiccans who practise openly and have children are sometimes regarded with suspicion by some health professionals. my dear friend lilian, a white witch and healer, recalls how one woman passing her home would always cross herself and walk on the other side of the street. i myself once volunteered to read the runes at the local school fete to raise much-needed funds. i was told in no uncertain terms by a member of the parents' committee that the chairman of the school governors would not have any truck with the occult. i was asked to bake easter rabbit biscuits instead, but since my domestic skills are far behind my divinatory ones, i declined. my own witchery people started calling me a witch long before i adopted the t

method of creating a cone or vortex of power, that can be released as magical energy or healing power in the cosmos. in addition, by absorbing the light of the moon or sun you may take in either tranquillity or energies for those moments when you are particularly in need. perhaps you will find yourself in an artificially lit building, crammed on a commuter train or rushing to get the children to school and go to work. at such times you may feel like one of the hags from macbeth, ready to turn the entire carriage of commuters into toads- that's when good magick is what you need. a moon magick ritual for calm* wait until the moon is moving towards full, and is quite bright in the sky* find somewhere as dark as possible so the light is undiluted and slowly 'inhale' the light through your nos

r to redistribute items that are surplus to your requirements to keep the process moving. rituals for personal prosperity tend to be practised alone, as group prosperity rituals tend to work better with a more global focus. first, you need to define the purpose of the ritual. in this case that will probably not be difficult if you have been lying awake at night, panicking that you can't pay for a school trip for your child or new tyres for the car. oils and incenses in magick once you have established what you require for your needs, find the right oils, using the list above, together with the list of herbs starting on page 110 and the incenses that you may also find in oil form. the ritual is to be carried out over three consecutive nights. work on the two days before the full moon and th

nd used for all kinds of domestic protection. to empower salt, pass a clear quartz or crystal pendulum over it deosil, chanting the purpose, for example 'salt, salt, protect me from all danger. keep them separate from other condiments in a watertight container and then you can build in the specific need, perhaps protection for a traveller, purification of a house or comfort for a child unhappy at school. twists of salt in silver foil hidden in the corners of a room at home or work can offer protection, as can salt in a drawstring bag carried while travelling to guard against illness, accident or harm. you can also scatter a circle of salt around a schoolbag, travel bag or briefcase, around your desk or on the threshold, to create a protective shield. you can charge pepper in the same way t

ABRAMELIN1

ven to the present day, so many recipes of magic have descended. for we must make a very careful distinction between the really ancient egyptian magic, and the arabian ideas and traditions prevailing in egypt in recent times. i think it is the learned lenormant who points out in his work on chaldean magic, that the great difference between this and the egyptian was that the magician of the former school indeed invoked the spirits, but that the latter allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forc

ADEPTUS MINOR INITIATION

n to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord, our god, who should not extol thee? who should not praise thee "all is from thee, all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honor

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

self, and the natural inertia of mankind wants religion and ethics ready-made. however ridiculous or shameful a theory or practice is, they would rather comply than examine it. sometimes it is hook-swinging or sati; sometimes consubstantiation or supra-lapsarianism; they do not mind what they are brought up in, as long as they are well brought up. they do not want to be bothered about it. the old school tie wins through. they never suspect the meaning of the pattern on the tie: the broad arrow. you remember dr. alexandre manette in 'a tale of two cities' he had been imprisoned for many years in the bastille, and to save himself from going mad had obtained permission to make shoes. when he was released, he disliked it. he had to be approached with the utmost precaution; he fell into an agon

whether the latter can exist apart from the former. it is at least evident that many mental processes arise from physical processes; and so we shall at least be getting a certain distance along the road if we have checked the body. 3. let me digress for a moment, and brush away one misunderstanding which is certain to occur to every anglo-saxon mind. about the worst inheritance of the emasculate school of mystics is the abominable confusion of thought which arises from the idea that bodily functions and appetites have some moral implications. this is a confusion of the planes. there is no true discrimination between good and evil. the only question that arises is that of convenience in respect of any proposed operation. the whole of the moral and religious lumber of the ages must be disca

if you begin 'a is a' you end 'a is not a' the mind reacts against this conclusion; it anaesthetises itself against the self-inflicted wound, and it regulates philosophy to the category of paradoxial tricks. but that is a cowardly and disgraceful attitude. the yogi has got to face the fact that we are all raving lunatics; that sanity exists- if it exists at all- in a mental state free from dame's school rules of intellect. with an earnest personal appeal, therefore, to come up frankly to the mourners' bench and gibber, i will take my leave of you for this evening. love is the law, love under will (part 6 of 8* yoga for yellowbellies. second lecture* mr. chairman, your royal highness, your grace, my lords, ladies and gentlemen. do what thou wilt shall be the whole of the law. in my last lec

ifferent degrees of curvature in different parts of space-time. it is to this curvature that gravitational effects are due. the curvature of space-time is most prominent, therefore, around large masses, for here the gravitational effects are most marked. if we take matter as fundamental, we may say that it is the presence of matter that causes the curvature of space-time. but there is a different school of thought that regards matter as due to the curvature of space-time. that is, we assume as fundamental a space-time continuum manifest to our senses as what we call matter. both points of view have strong arguments to recommend them. but, whether or not matter may be derived from the geometrical peculiarities of the space-time continuum, we may take it as an established scientific fact tha

ers that they have endeavoured to create an art within an art; and this is the true explanation of such movements as 'surrealisme' i want to impress upon you that the artist is in truth a very much superior being to the yogi or the magician. he can reply as st. paul replied to the centurion who boasted of his roman citizenship 'with a great sum obtained i this freedom; and paul, fingering the old school tie, sneered "but i was free born' 18. it is not for us here to enquire as to how it should happen that certain human beings possess from birth this right of intimacy with the highest reality, but blavatsky was of this same opinion that the natural gift marks the acquisition of the rank in the spiritual hierarchy to which the student of magick and yoga aspires. he is, so to speak, an artist

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

aise it again to that majestic unity which made so bold a bid for the mastery of the race of man. the sincere student will discover, behind the symbolic technicalities of his book, a practical method of making himself a xxiii magician. the processes described will enable him to discriminate between what he actually is, and what he has fondly imagined himself to be<school have, in recent years, discovered a part of this body of truth, which has been taught for many centuries in the sanctuaries of initiation. but failure to grasp the fullness of truth, especially that implied in my sixth theorem (above) and its corollaries, has led him and his followers into the error of admitting that the avowedly suicidal "censor" is the proper arbiter of conduct. official

ctices. his will becomes better able to assist the concentration, to destroy the mental images which disturb it, and to reject the lesser rewards of that practice which tempt, and too often stop the progress of, the mystic. although it is said that the spiritual lies "beyond the astral, this is theoretical<school arithmetic; but one can take the former book from one's shelves- as every one should- and read it without first going all through the latter again> the advanced magician will not find it to be so in practice. he will be able by suitable invocation to travel directly to any place desired. in liber 418 an example of perfection is given. the adept who explored these aethyrs did not have to pas

hereby cease to manifest, since things are only knowable in respect of their relation to, and reaction on, other things. 8. the grade of adeptus exemptus confers authority to govern the two lower orders of r. c. and g. d. the adept must prepare and publish a thesis setting forth his knowledge of the universe, and his proposals for its welfare and progress. he will thus be known as the leader of a school of thought (eliphas levi's "clef des grands mysteres" the works of swedenborg, von eckarshausen, robert fludd, paracelsus, newton, bolyai, hinton, berkeley, loyola, etc, etc, are examples of such essays) he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his

ALEISTER CROWLEY MAGICK WITHOUT TEARS

four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no difference (al i, 4. but one name, or system of names, may be more convenient either (a) to you person

elp of the devout, the "devil" will be "cast into the bottomless pit" and "the saints will reign with christ in glory 19* you must read the soldier an the hunchback! and? in the equinox i, 1. 39 for ever and ever, amen" often a "redeemer" a "dying god" is needed to secure victory to omnipotence; and this is usually what little vulgar boys might call a "touching story" j. the monist (or advaitist) school, is at once subtler and more refined; it seems to approach the ultimate reality (as opposed to the superficial examination of the dualists) more closely. it seems to me that this doctrine is based upon a sorites of doubtful validity. to tell you the hideously shameful truth, i hate this doctrine so rabidly that i can hardly trust myself to present it fairly! magic without tears get any book

t these analogies are often as alluring as the prove on examination to be misleading. these schools represent three perfectly distinct and contrary theories of the universe, and, therefore, practices of spiritual science. the magical formula of each is as precise as a theorem of trigonometry. each assumes as fundamental a certain law of nature, and the subject is complicated by the fact that each school, in a certain sense, admits the formulae of the other two. it merely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by the nature of its postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a cl

rely regards them as in some way incomplete, secondary, or illusory. now, as will be seen later, the yellow school stand aloof from the other two by the nature of its postulates. but the black school and the white are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. the adepts of the white school consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation. we are in possession of a certain mystical document30 which we may describe briefly, for convenience sake, as an apocalypse of which we magic without tears get any book for free on: www.abika.com 82 hold the key

w.abika.com 83 the adepts made a mock of his nakedness, walking forwards, and was black. and these are the three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not 30* liber cdxviii, the vision and the voice, edition with introduction and commentary by 666. thelema publishing co, barstow, california. 47 wisdom, thou shalt not know which school prevaileth, or if the three schools be not one" we are now ready to study the philosophical bases of these three schools. we must, however, enter a caveat against too literal an interpretation, even of the parable. it may be suspected, for reasons which should be apparent after further investigation of the doctrines of the three schools, that this parable was invented by an intelligence of

ALEISTER CROWLEY MEDITATION

we observe the mind it is seen to be more restless and painful still("see diagram opposite) a similar curve might be plotted for the real and apparent painfulness of asana. conscious of this fact, we begin to try to control it "not quite so many thoughts, please "don't think quite so fast, please "no more of that kind of thought, please" it is only then that we discover that what we thought was a school of playful porpoises is really the convolutions of the sea-serpent. the attempt to repress has the effect of exciting. when the unsuspecting pupil first approaches his holy but wily guru, and demands magical powers, that wise one replies that he will confer them, points out with much caution and secrecy some particular spot on the pupil's body which has never previously attracted his attent

n crossing every day on a raft for two pice" this occurs to most, perhaps to all, of us in our careers. we spend infinite pains to learn something, to achieve something, which when gained does not seem worth even the utterance of the wish. but this is a wrong view to take. the discipline necessary in order to learn latin will stand us in good stead when we wish to do something quite different. at school our masters punished us; when we leave school, if we have not learned to punish ourselves, we have learned nothing. in fact the only danger is that we may value the achievement in itself. the boy who prides himself on his school knowledge is in danger of becoming a college professor. so the guru of the water-walking hindu only meant that it was now time to be dissatisfied with what he had d

ages in the holy qabalah. his resolution of what we take to be the bond of slavery into very love, the embroidered neckband of honour bestowed upon us by the king himself, is one of the most sublime passages in this class of literature. peter, peter, pumpkin eater, had a wife and couldn't keep her. he put her in a peanut shell; then he kept her very well. this early authentic text of the hinayana school of buddhism is much esteemed even to-day by the more cultured and devoted followers of that school. the pumpkin is of course the symbol of resurrection, as is familiar to all students of the story of jonah and the gourd. peter is therefore the arahat who has put an end to his series of resurrections. that he is called peter is a reference to the symbolizing of arahats as stones in the great

ALEISTER CROWLEY SEPHER SEPHIROTH

q leading from malkuth, hence much symbolism of the rainbow of promise) t#q nest *nq the afflictions of the sons of adam (i.e. succubae *md) ynb y(gn first buds, sproutings *myncn cash; counted out, paid down *mydwqp high, lofty *mr rubies, gems *mynynp thorn; enclosure *k# 801 signs, tokens tt) also, yea; anger; nose *p) 802 401 2: the reflection of 401, which is t, alpha& omega the assembly (or school, or academy) supernal (refers to a a, the three grades that are above the abyss) hl( ml# hby#y the vengeance of the covenant (lev. 26:25) tyrb mqn an ark (as of noah or of moses) tbt 803 person, self; back, top; wing (ch *pg created [they them (gn. 1:27 *m)rb a bone; to destroy *mrg 804 a wing (army, squadron; a chosen troop *pg) to be insensible; in deep sleep; in trance (cf. 649 *mdr 805

ALEISTER CROWLEY TAO TEH KING

f spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gita and purana, the dhammapada, and many other classics, together with numerous writings on the tantra and yoga of such men as patanjali, vivekananda, etc. etc. not a few of these teachings are as yet wholly unknown to scholars. i made the scope of 1 my studies as comprehensive as possible, omitting no school of thought however unimportant or repugnant. i made a critical examination of all these teachers in the light of my practical experiences. the physiological and psychological uniformity of mankind guaranteed that the diversity of expression concealed a unity of significance. this discovery, furthermore, was confirmed by reference to jewish, greek and celtic traditions. one quintessential tr

ALEISTER CROWLEY THE LOST CONTINENT

that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again of earlier colonists from mars. the theory, in fine, was that the aim of man is to attain the sun, whence, according to one school of cosmology, he was exiled in the cosmic catastrophe which resulted in the formation of neptune. his task on any given planet was therefore to overturn the laws of nature on that planet, thus mastering it sufficiently to enable him to make the leap to the next planet inward. exactly how and in what sense the leap was made remains obscure, even to the heirs of atlantis* the men of atlas cou

im cry aloud "o" with surprise, and then with inexpressible rapture the words "behind atla, otla" which were, and still are, completely unintelligible. their surprise was greater, when, seven days later he came striding past them without greeting. he went to his 'house' and shut himself up, was never seen or heard again, but was assuredly living at the time of the 'catastrophe. this man founded a school of philosophy, or rather, it founded itself on what it supposed him to have discovered; and this school disputes with the orthodox the credit of the final success. the lesser mysteries of the high house were concerned almost entirely with the creation of life, and the bridging of the gulf between earth and venus. these were connected intimately; the theory was that if atlantean brains could

experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they only created serpents of vast size, which they cast into the sea about the high house as guardians. the sea-serpent, whether legend or fact, is derived from this ex periment. it is quite possible that some such survive. another school, objecting strongly to the sex-process "which must be transcended as the lemurians overcame gemmation" vivisected men and women, taking various parts of the brain, especially the cerebellum, the pineal gland, and the pituitary body, and cul tivated them in solutions of zro under the invisible rays of black phosphorus. the best results of this work was a race of translucent jelly-folk of gre

, taking various parts of the brain, especially the cerebellum, the pineal gland, and the pituitary body, and cul tivated them in solutions of zro under the invisible rays of black phosphorus. the best results of this work was a race of translucent jelly-folk of great intellectual development; but so far from being able to travel through space, they could hardly move in their own element. another school argued that as zro in vapour combined the virtues of the liquid and the solid zro, so a fiery state might be produced which would so impregnate their bodies as to make them 'mates of the aether. this school held that fiery zro already existed in nature "in the heart of the living atla, and asserted that those who died by absorption into atla passed straight to venus. many of them therefore

er-screen which generated mechanical power in inexhaustible quantities by making matter slightly opaque to aether. this engine only worked on a very small scale. a screen two inches long would tear itself from fastenings that would have held an earthquake, while the rocks in its neighbourhood would melt in a few minutes, and the sea boil instantly where its rays struck. the most brilliant of this school asserted "matter is a strain in the aether" he explained gravitation in this way. place two ivory spheres in a rubber tube; the strain on the tube is least when the balls touch. the tendency is therefore for them to come together. friction alone checks them. now aether is infinitely elastic and without friction. from these data he calculated the law of inverse squares. a more mystic school

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

we are compelled to place them in sequence. our sensorium makes no distinction between concrete and abstract ideas in this respect. sensory impressions and general ideas are equally grist for the mill. but we make a distinction between our record of events whose sequence is a necessary part of our comprehension of them, and those which are independent of our history. we insist on the sequence of school and college, but our general judgments are recognized as independent of time. this is peculiarly the case with our idea of the ego, which we instinctively regard as if it were eternal and unchanging, though in fact it grows and decays continually. yet we think of the incidents of boyhood as having occurred to the ego, forming part of its character. now since this ego is only conscious by vi

lace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty- see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about. weh note: probably a slap against freemasonry in decadence. the question then arises as to whether the initiate is able to stand firmly in this place of exaltation. it seems to me as if this refers to the ascetic life, commonly considered as an essential condition of participation in these mysteries

hunders, hailstones and coals of fire, to burn up gommorrah and sodom where love is either shameful and secret, or daubed with dung of sentiment in order that the swinish citizens may recognize their ideal therein. we do not tell the artist that his art is so sacred, so disgusting, so splendid and so disgraceful that he must not on any account learn the use of the tools of his trade, and study in school how to see with his eye, and record what he sees with his hand. we do not tell the man who would heal disease that he must not know his subject, from anatomy to pathology; or bid him undertake to remove an appendix from a valued archbishop the first time he takes scalpel in hand. but love is an art no less than rembrandt's, a science no less than lister's. the mind must make the heart artic

unction, it will grow; the test is its willingness to 'strive ever to more; it justifies itself by being 'ever joyous. it follows that 'death is the crown of all. for a life which has fulfilled all its possibilities ceases to have a purpose; death is its diploma, so to speak; it is ready to apply itself to the new conditions of a larger life. just so a schoolboy who has mastered his work, dies to school, reincarnates in cap& gown, triumphs in the trips, dies to the cloisters, and is reborn to the world. note that the atu "death" in the tarot refers to scorpio. this sign is threefold: the scorpion that kills itself with its own poison, when its environment (the ring of fire) becomes intolerable; the serpent that renews itself by shedding its skin, that is crowned and hooded, that moves by u

i,73 "ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee" the old comment 73. yet death is forbidden: work, i suppose, must be done before it is earned; its splendour will increase with the years that it is longed for. the new comment there is a connection between death, sleep and our lady nuit (this is worked out, on profane lines, by dr. sigmund freud, and his school, especially by jung "psychology of the unconscious, which the reader should consult. the fatigue of the day's toil creates the toxins whose accumulation is the 'will to die. all mystic attainment is of this type, as all magick is of the 'will to live. at times we all want nibbana, to withdraw into the silence, and so on. the art of it is to dip deeply into 'death, but to emerge immediately

ALEISTER CROWLEY THE SWORD OF SONG

by the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox literary school of buddhists, as grown at rangoon, exclaim with lear: how sharper than a serpent s tooth it is to have an intellect! how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose

ant to be obeyed? or and this is my theory are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me consider them precept upon precept, if the introduction of the hebrew visionary is not too strong meat for the little mary of a buddhist audience* lycidas, line 130. the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are vir

self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley s school have, among all their merits, some genuine intellectual dangers from this tendency to import religions, this free trade in gods. that all creeds are significant and all gods divine we willingly agree. but this is rather a reason for being content with our own than for attempting to steal other people s. that affectation in many modern mystics of adopting an oriental civilisation and mode of

n is still sub judice. here s a health to lord ronald gower! 86. swinburne.19 but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light. hertha. 104. my big beauty.20 pink on spot; player green, in hand. but i have starred since i went down in that pocket. 120. my balti coolies.21 see my the higher the fewer* 125. eton.22 a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34 i beg your pardon. it was a slip. 146. tahuti.25 in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration

eing disproved, god the person disappears for ever, and becomes atman, pleroma, ain soph, what name you will, infinite in all directions and in all categories to deny one is to destroy the entire argument and throw us back on to our old dvaitistic bases. i entirely sympathise with my unhappy friend rev. mansel, b.d.,2 in his piteous and pitiful plaints against the logical results of the advaitist school. but, on his basal hypothesis of an infinite god, infinite space, time, and so on, no other conclusion is possible. dean mansel is found in the impossible position of one who will neither give up his premisses nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that th

ALEISTER CROWLEY EQ I 1

three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth

truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which

y of light is the reunion of all those capable of receiving light, and it is known as the communion of saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; 10 it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and t

has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue

ar sequence and at one stretch, it is mainly in order to spare the reader the tedium of interrupted narration and needless repetitions "my father was an optician" mr. penry began "and a maker of spectacles in chelsea. we lived over the shop in the king's road, and my childhood was happy enough, but not in any way peculiar. like other healthy children, i liked play much better than lessons; but my school-days were too uneventful, too empty of love to be happy. my mother died when i was too young to know or regret her, and my father was kind, in spite of his precise, puritanical ways. i was the only boy, which perhaps made him kinder to me, and very much younger than my two sisters, who were grown up when i was in short clothes and who married and left my father's house before i had got to k

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e! and tut! no dog-nosed and blue-faced baboon in rut feels as you feel; or if he does, god's mercies deny him power to tell his thoughts in verses. this is a most regrettable collection of songs; they deal with unrestrained affection unlicensed by the church and state; what's worse there's no denying they are first-rate verse. it surely cannot be that pan's in clover and england's days of sunday-school are over! percy flage. the graces of interior prayer. father poulain, s. j. it would be easy, and was tempting, to dismiss father pulain and his 650 pages with a jest- i have done harder things- for the mountains of his prejudice are difficult to approach across the abyss of his ignorance. for example, he devotes just a paragraph to "yogis" these persons he describes as "hindu buddhists" wh

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with a cloth, walking backwards; and was white. and the second of the adepts covered his shame with a cloth, walking sideways and was yellow. and the third of the adepts made a mock of his nakedness, walking forwards; and was black. and these are three great schools of the magi, who are also the three magi that journeyed unto bethlehem; and because thou hast not wisdom, thou shalt not know which school prevaileth, or if the three schools be not one. for the black brothers lift not up their heads thus far into the holy chokmah, for they were all drowned in the great flood, which is binah, 124 before the true vine could be planted upon the holy hill of zion. now again i stand in the centre, and all things whirl by with incessant fury. and the thought of the god entereth my mind, and i cry a

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the desks and the stools of the schoolmen, and casting their pedagogic papilla from his lips, escapes from the stuffy cloisters of mildewed learning, and the colleges of dialectic dogmatics, and seeks, what as yet he cannot find in the freedom which in his youthful ardour appears to him to live but a furlong or two beyond the spires and gables of that city of hidebound pedants which had been his school, his home, and his prison. then came the great awakening. curious to say, it was towards the hour of midnight on the last day of the year when the old slinks away from the new, that he happened to be riding alone, wrapped in the dark cloak of unutterable thoughts. a distant bell chimed the last quarter of the dying year, and the snow which lay fine and crisp on the roadway was being caught

ich is particularly vague. in considering these visions and future ones, it must be remembered that through we now insist on a continuous chain of ideas as proof of their validity, and equally so with such as we may deal with later on, we at present find, above all else, that simplicity is our most certain guide; for we are as yet solely dealing with the visions of a student, who, as such, like a school-boy, is expected to work out all his visions in full as if they were mathematical problems. the master may use algebraical and logarithmic short cuts, if he likes, in the solution of his intricate problems, and we shall also find many of these masterly rights of way are quite as baffling, i am afraid, as the curious mistaken byways of the beginner. further, it must ever be borne in mind tha

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ws, and, although it put a stop to the making of further fairy-stories, it opened up a new hunting-ground for the weaver of romances in the caves beneath the sea. and even where there is no definite tale or detailed legend to tell beside the inglenook, there is sure to be some quaint conceit of metempsychosis which they can whisper when a seal comes near them. was not pharaoh's army turned into a school of seals? and that great white seal, which the fishermen have seen, and whose track is like the wash of an ocean steamer, is that not pharaoh himself? so the stories spread, and the passer-by may take his fill of them, but i, for one, like best of all the tale of gioga's son. and if just one passer-by on hearing it is held from firing just one shot, the tale has not been told in vain. 348 b

ology with those of ontogeny and phylogeny, for the psycho- physiologist it is sufficient to rest in that monistic autokineticism which is only distinguishable from blank atheism by its hellenistic-teutonic terminology. j. mcc. is a world-religion possible? by david balsillie, m.a. francis griffiths, 4"s. net. mr. balsillie does not seem to realise the immensity of his subject. i remember once at school, in a general knowledge paper, being asked to give "a short account of the equator" frankly, i funked the task, but another spirit, more bold, stated that it was nicknamed "the line" and sailors play jokes in crossing it! that is just mr. balsillie's attitude. for my own part i would even dare to speak disrespectfully of the equator rather than dismiss the vast subject of a world-religion i

ennyson sees it as a mere sight- he ticks it off in his baedeker. he sees the dolly side of everything. everything he touches becomes petty, false, weak, a mirage. he degrades the courteous gawain to a vulgar lecher- but his lechery is as mild as an old maid's patience; he ruins women as a child plucks a daisy. lancelot commits adultery with kind gloves on; and enoch arden moralises like a sunday-school teacher at a village treat. in the mouth of this soft-spoken counter-jumper the wildest words take on the smoothest sense. by sheer dint of cadence. 396 "dragons of the prime that tare each other in their slime" sounds less terrible than a dog-fight "nature, red in tooth and claw with ravine, shriek'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbo

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will prove to you that the microscope is reliable" and i smile gently "patient experiment will prove to you that meditation is reliable" so there we are. x "stay not on the precipice with the dross of matter, for there is a place for thine image in a realm ever splendid" zoroaster "when thou seest a terrestrial demon approaching, cry aloud and sacrifice the stone mnizourin- zoroaster as a boy at school i enjoyed a reputation for unparalleled cowardice; in the world i am equally accused of foolhardiness. the judgment of the boys was the better. the truth is that i have always been excessively cautious, have never willingly undertaken even the smallest risk. the paradoxical result is that i have walked hundreds of miles unroped over snow-covered glaciers, and that nobody (so far as i know)

s. take a key, a bible, an elastic band. 67 open the bible at random till you find a favourable text. there insert the key, leaving the barrel and ring outside. put the elastic band round the book, so as to fix the key firmly in it. balance the whole arrangement by putting your thumb and that of the assistant magus of art under the ring, thumb against thumb (an important but, as i hold, heterodox school of adepts employ the forefinger) keep very still; and ask your question "adam, adam, tell me true! shall i &c. if the bible turns in a dextro-rotary manner the answer is "yes; if in the opposite direction "no" this sublime method of tearing out the heart of destiny is evidently derived from a slightly more elaborate one in the "key of solomon (book i, chap. ix) for detecting theft, which is

key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one- one and alone! thus with the first appearance of the number of matter does the first verse of b'rasheth close: formulating in itself the beginning and the end of the great creation "the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school" wherefore closing do i name the mighty words: illustration at this point. bounded above by this text in an arc "sit benedictvs dominvs devs noster. within the arc, and bounded by a horizontal but unmarked lower limit: to left, an equal armed cross with intersection circumscribed by a ring. to center, a chi-rho with alpha to the left below and omega to the right below. to right an ankh. fol

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oke that divine aid and assistance, without which would our work indeed be futile and of no avail. wherefore being met thus together let us all kneel down and pray [all kneel at the four points] from thy hands o lord cometh all good! from thy hands flow down all grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto the hands of their mistresses, even so our eyes look unto thee! for thou alone art our help, o lord our god. who should not extol thee, who should not praise thee, o lord of the universe! all is from thee, all belongeth unto thee! either thy love or thine anger, all must again re-enter; for nothing canst

ein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic

ove thine head thy hands (the left open and the right still holding the magic sword, and lifting unto heaven thine eyes, strive to aspire with all thy will unto the highest divinity, saying] from thy hands, o lord, cometh all good! from thy hands flow down all grace and blessing! the characters of heaven with thy finger hast thou traced: but none can read them save he that hath been taught in thy school! therefore, even as servants look unto the hands of their masters, and handmaids unto the hands of their mistresses, even so our eyes look up unto thee! for thou alone art our help, o lord our god! who should not extol thee, o lord of the universe! who should not praise thee! all belongeth unto thee! either thy love or thine anger all must again re-enter! nothing canst thou lose, for all th

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he more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton!1 this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox "literary"2 school of buddhists, as grown at rangoon, exclaim with lear "how sharper than a serpent's tooth is it to have an intellect" how is this? listen and hear! i find myself confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic, whose

, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inquire: are they meant to be obeyed? or_ and this is my theory_ are they sarcastic and biting criticisms on existence, illustrations of the first noble truth "reasons" as it were, for the apotheosis of annihilation? i shall show that this is so. the first precept. 1 "lycidas" line 130. 2 the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. 3 the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are v

with the result that what lived beneath mine turned very pink shortly after he had discovered who the miscreant was. how i should have learnt to love chemistry instead of hating it, if i had been taught from sir edward thorpe's little book! there is more elementary education in chapter iv_ the philosopher's stone_ than ever i learnt in five years with newth and thompson; and after all, should not school teach us to love knowledge instead of hating it? should not school teach us the pretty little fables of great men's lives that we can use them in our conversation afterwards, rather than scores of musty dry-as-dust facts, which can only help us to pass dry-as-dust and useless examinations? give us more of these, mr. watts, dozens more, and we will forgive you "from the shades" best wishes t

fter death_ what? spiritistic phenomena and their interpretation. by cesare lombroso, alienist professor of psychiatry in the university of turin, author of "the female offender "the man of genius" etc. second impression. illustrated. demy 8vo, cloth, 10/-net; post free 10/5. psychotherapeutics. a symposium. by morton prince, m.d, professor of diseases of the nervous system, tufts college medical school. frederic h. gerrish, m.d. professor of surgery, bowdoin college. james j. putnam, m.d, professor of neurology, harvard medical school. e.w.taylor, m.d, instructor in neurology, harvard medical school. boris sidis, m.s. george a. waterman, m.d, assistant in neurology, harvard medical school. john e. donley m.d, physician of nervous diseases, st. joseph's hospital, providence. ernest jones

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account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture, the glorious antidote of potable gold. benedictus figulus connects by imputation with the early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical int

on which some acrobats have taught themselves to perform are to sane gymnastics? for this reason i prefer to consider this abnormal condition of the spirit as a true "grace" as a magic mirror wherein man is invited to see himself at his best; that is to say, as that which he should be, and might be; a kind of angelic excitement; a rehabilitation of the most flattering type. a certain spiritualist school, largely represented in england and america, even considers supernatural phenomena, such as the apparition of phantoms, ghosts &c, as manifestations of the divine will, ever anxious to awaken in the spirit of man the memory of invisible truths. besides this charming and singular state, where all the forces are balanced; where the imagination, though enormously powerful, does not drag after

e life, and the passions of the sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there is nothing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its d

ish- intoxicated stockbreeder. who would read them with pleasure, or consent to read them at all? to idealise my subject i must concentrate all its rays into a single circle and polarise them; and the tragic circle where i will gather them together will be, as i have said, a man after my own heart; something analogous to what the eighteenth century called the "homme sensible" to what the romantic school named the "homme incompris" and to what family folk and the mass of "bourgeoisie" generally brand with the epithet "original" a constitution half nervous, half 95 bilious, is the most favourable to the evolutions of an intoxication of this kind. let us add a cultivated mind, exercised in the study of form and colour, a tender heart, wearied by misfortune, but still ready to be made young ag

ul, how could he make an exception to, and a blot upon, his own theory? moral beauty and its power, gracefulness and its seduction, eloquence and its achievements, all these ideas soon present themselves to correct that thoughtless ugliness; then they come as consolers, and at last as the most perfect courtiers, sycophants of an imaginary sceptre. concerning love, i have heard many persons feel a school-boy curiosity, seeking to gather information from those to whom the use of hashish was familiar, what might not be this intoxication of love, already so powerful in its natural state, when it is enclosed in the other intoxication; a sun within a sun. such is the question which will occur to that class of minds which i will call intellectual gapers. to reply to a shameful sub-meaning of this

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, in the following words, the events of the last four years: in the year 1899 i came to c. house, and put everything in order with the object of carrying out the operation of abramelin the mage. i had studied ceremonial magic, and had obtained very remarkable success. my gods were those of egypt, interpreted on lines closely akin to those of greece. in philosophy i was a realist of the qabalistic school. in 1900 i left england for mexico, and later the far east, ceylon, india, burma, baltistan, egypt and france. it is idle here to detail the corresponding progress of my thought; and passing through a stage of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the

tood a wheel like that of a lottery, surrounded by one luminous spot, which illustrated all its movements. it began slowly to revolve; its rapidity grew frightful, and out of its opening flew symbols which indicated to him, in regular succession, every minutest act of his past life: from his first unfilial disobedience in childhood- the refusal upon a certain day, as far back as infancy, to go to school when it was enjoined upon him, to the latest deed of impropriety he had committed- all his existence fled before him like lighting in those burning emblems. things utterly forgotten- things at 262 the time of their first presence considered trivial acts- as small as the cutting of a willow wand, all fled by his sense in arrow-flight; yet he remembered them as real incidents, and recognized

j. m. robertson. a. c. old as the world. by j. w. brodie-innes. 6"s" rebman. a rattling good novel, with hundreds of incidents on every page, a hero and heroine who seldom talk in anything meaner than capitals, and a happy ending "wherever you are, there is my kingdom" he murmured, as he folded his beloved close against his heart. mr. brodie-kinnes belongs to what one may call the exoteric occult school 330 of novelists; one feels throughout that his occultism is the result of study and not of experience. that is why i say exoteric. although the style of the book is comparatively undistinguished, and sometimes lapses into actual slovenliness, mr. brodie-innes frequently attains beauty, and beauty of a positive and original kind. some of his sea-picture are quite fine. but the magic of styl

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heard since christ our god's sweet sacrifice "now, by the glad blood of our lord" quoth palamede "my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, 76 the saint of mary- there he stayed, for out of memnon's singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. his vow forgot, his task undone, his soul whipped in god's bitter school (he moaned a mighty malison) the perfect knight? the perfect fool "now, by god's wounds" quoth he "my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea's starry plains! thou bless d jesus, foully nailed unto the cruel calvary tree, look on my soul's poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me i

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ng the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over the ruach and king over the seven worlds. by destroying those who had usurped control of the order of the golden dawn, he not only broke a link with th

awakened it forces its way up the sunshumn ,80 and, as it does so, its progresses is marked by wonderful visions and the acquisition of hitherto unknown powers. the sushumn is, as it were, the central pillar of the tree of life, and its six stages are known as the six chakkras.81 to these six is added a 78 h. p. blavatsky in "instruction no. 1" issued to members of the first degree of her eastern school of theosophy (marked "strictly private and confidential) deals with those kos'as on p. 16. but it is quite impossible here to attempt to extract from these instructions the little sense they may contain on account of the numerous auric eggs, ak sic envelopes, karmic records, d v chanic states, etc, etc. on p. 89 of "instruction no. iii" we are told that the sushumn "is" the brahmarandhra, a

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the next word that fell on his ears "we are crossing the seine. passion may not pass the gloomy river; here stalks vice, and the englishman on its heels. the very coffee sent son anglais "et les femmes" muttered edgar. she slapped his hand half fiercely "it's poster art of immorality "i remember going with an american girl to the guignol once. they played a comedy one could have acted in a sunday-school in glasgow; but verro-nika, as they called her, who didn't understand a word of french, said the atmosphere was one of the most awful lust. poor girl! she had paid a lot to see yurrup and its wickedness. i had not the heart to undeceive her "you sympathised, and offered to take her away" 121 "of course "and she preferred to stay "of course "here's the cirque, anyhow "we'll hope for a clean

ALEX SANDERS THE KING OF THE WITCHES

itzarre a this book is not intended as a study ofwitchcraft; a number 8 k.w.-2 9 1 bt lloung 3jnftfatt there was nothing about the day to suggest it would change the course of his life and influence him until the day he died. it was grey and cheerless, like many other days in manchester, and alex was an undersized seven-year-old passing through mean back streets on his way fromst george's primary school in hulme to the home of his grandmother. the sanders family had recently moved to a semi-detached house-no.2 stratton road, chorlton-a great improvement over the old victorian house near the central goods yard in manchester, where mother, father and three children had had to make do in one room. but living in a better-class district had its drawbacks. the rent was high and mrs sanders had t

unburnt. 14 2 :jff(agic ctcbilbboob left to himself, alex might have ended his foray into witchcraft there and then, but family circumstances forced him into contact with his grandmother almost daily and before long he found himselfbecoming interested and then totally absorbed in the secret teachings. a quick learner-he had been able to read at the age of three-he was never fully extended by his school work and had no difficulty maintaining his place at the top of the class. after school, when he had finished peeling potatoes and running errands for his mother, he would ask to go to gran's for his lessons in welsh. hannah was sadly out of practice herself and was glad that her son was so keen to speak a second language. alex did in fact have welsh lessons-but only for half an hour. after

p of the wall but then he began to feel faint. two young men were passing and alex called to them for help. that was all he remembered until he woke up to fmd the white-haired man of his vision bending over him. he was a. doctor and he was stitching the cut. alex's 'growing belief in witchcraft, reinforced by 'each experience of clairvoyance, did not conflict with his regular attendance at sunday school. his gran had explained .that there was only one god but that he was known by many names. it was easy, too, to accept that the virgin mary was the moon goddess in disguise. alex's childhood heroes took on new aspects when gran re-told their stories. there was robin hood, previously just the leader of the merry men, but now revealed in his real role as a witch who used his powers to direct m

urning the key, gran came in. she had been in the front room and had seen them coming up the street. she fetched him a clout across his head that made his ears rmg 'you're never to bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a c

diately told the master in charge, who was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witches. chastened, alex went to school the next day and explained the matter to the master 'i'm a witch, you see, and nonwitches aren't allowed to use such weapons' the master threw back his head and roared with laughter and alex could never really like him again. now that he had an athame of his own he began to take part in the rituals within the circle which gran performed to cure the sickness of neighbours who had petitioned

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

the minds of thinkers right down through the centuries. there have been many attempts to reply to these questions, and as we study them we find that the- 3- the consciousness of the atom copyright 1998 lucis trust answers given fall into three main groups, and that three principal solutions are held out for the consideration of men. these three solutions are: first, realism. another name for this school is that of materialism. it teaches that "the presentation which we have in consciousness of an external world is true; that things are what they seem; that matter and force, as we know them, are the only reality, and that it is not possible for man to get beyond the tangible. he should be satisfied with facts as he knows them, or as science tells him they are. this is a perfectly legitimate

ing to concern itself with anything except that which can be proven and demonstrated it stops short at the very point where the enquirer says "that is so, but why" it leaves out of its calculation much that is known and realised as truth by the average man, even though he may be unable to explain why he knows it to be true. men everywhere are recognising the accuracy of the facts of the realistic school, and of material science, yet at the same time they feel innately that there is, underlying the proven objective manifestation, some vitalising force, and some coherent purpose which cannot be accounted for in terms of matter alone. secondly, there is the point of view which we can best, perhaps, call supernaturalism. man becomes conscious that perhaps, after all, things are not exactly wha

uman life in the hollow of his hand, and "sweetly ordering" all things according to some hidden purpose which it is not possible for us, with our finite minds, to glimpse, still less to understand. this is the religious and supernatural point of view, and is based on the growing self-consciousness of the individual, and in a recognition of his own divinity. like the point of view of the realistic school, it embodies only a partial truth, and needs to be complemented. the third line of thought we might call the idealistic. it posits an evolutionary process within all manifestation and identifies life with the cosmic process. it is the exact opposite of materialism, and brings the supernatural deity, predicated by the religionist, into the position of a great entity or life, who is evolving

elligent purpose of indwelling existence can be demonstrated. the method whereby this is achieved is that of discrimination, or of intelligent choice. there are, in the textbooks of different schools, many words which are used to convey the same general idea, such as "natural selection" or "attraction and repulsion" i would like, if possible, to avoid technical terms, because they are used by one school of thought to mean one thing, and by another for something different. if we can find a word similar in intent, yet not tied to any particular line of thought, we may find fresh light thrown upon our problem. attraction and repulsion in the solar system is but the discriminating faculty of the atom or of man demonstrating in the planets and the sun. it will be found in atoms of all kinds; we

ty, and to his recognition of his place within the group. it necessitates an ability on his part to recognise a life- 8- the consciousness of the atom copyright 1998 lucis trust greater than himself, whether that life is called god, or whether it is simply regarded as the life of the group to which a man, as a unit, belongs, that great identity of which we are each a part. this corresponds to the school of thought which we called the supernatural, and it must be succeeded in time by a truer and a wider concept. as we have already seen, the first or atomic stage developed by means of selfishness, or the self-centred life of the atom (whether the atom of substance or the human atom; the second stage grows to perfection by the sacrifice of the unit to the good of the many, and of the atom to

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

he passed out of the animal kingdom into the human at individualisation, so he has entered upon the life of the spirit, and for the first time has the right to be called a "spiritual man" in the technical significance of the word. he is entering upon the fifth or final stage in our present fivefold evolution. having groped his way through the hall of ignorance during many ages, and having gone to school in the hall of learning, he is now entering into the university, or the hall of wisdom. when he has passed through that school he will graduate with his degree as a master of compassion. it might be of benefit to us also if we studied first the difference or the connection between knowledge, understanding, and wisdom. though in ordinary parlance they are frequently interchanged, as used tec

ndpoint it has come to be narrowed down to the moment wherein the evolving unit definitely apprehends that (by dint of his own effort, aided by the advice and suggestions of the watching teachers of the race) he has reached a point wherein a certain range of knowledge of a subjective nature, from the physical plane point of view, is his. it is in the nature of that experience wherein a pupil in a school realises suddenly that he has mastered a lesson, and that the rationale of a subject, and the method of procedure, are his to use intelligently. these moments of intelligent apprehension follow the evolving monad throughout his long pilgrimage. what has been misinterpreted somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of

ll selves. it results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. it is an increased consciousness of god's plans for the world, and an increased ability to enter into those plans and to further them. it is the effort in the abstract mind to pass an examination. it is the honour class in the master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in un

where they dwell, and what is their particular sphere of activity. a very small minority, through group karma and a willingness thus to sacrifice themselves, have come before the public eye during the past one hundred years, and therefore concerning these, certain information may be given out. quite a number of people in the world today are aware of their existence independently of any particular school of thought, and the realisation that those whom they thus know personally are workers in a great and unified scheme of endeavour may encourage these real knowers to testify to their knowledge, and thus establish past all controversy the reality of their work. certain schools of occultism and of theosophical endeavour have claimed to be the sole repository of their teaching, and the sole out

y night in all parts of the world, so that the continuity of the teaching is complete. they gather in the hall of learning and the method is much the same as in the big universities, classes at certain hours, experimental work, examinations, and a gradual moving up and onward as the tests are passed. a number of the egos on the probationary path are in the department that is analogous to the high school; others have matriculated and are in the university itself. graduation results when initiation is taken and the initiate passes into the hall of wisdom. advanced egos and the spiritually inclined, who are not yet on the probationary path, attend instructions from disciples, and on occasions large classes are conducted for their benefit by initiates. their work is more rudimentary, though oc

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n what is the exact relationship involved.96(85) iii. why is this solar system evolving along the lines of duality? 1. the problem of existence. the third question involves one of the most difficult problems in metaphysics, and covers in its consideration the whole perplexing mystery of the reason why there is objectivity at all. it is one that has been asked under different forms by men of every school of thought by religious people who enquire "why did god create at all? why is existence forced upon one and all; by scientists in their search for the ultimate truth and in their endeavor to find out the motivation of all that is seen, and to account for sensuous life; by philosophers in their equally diligent search for that animating subjectivity that is expressing itself through all the

to achieving his goal. the person who regulates his speech rightly is the person who is going to make the most progress. this has ever been realised by all leaders of occult movements. that most occult order of pythagoras at crotona, and many other of the esoteric schools in europe and asia had a rule that all neophytes and probationers were not permitted to speak for two years after entering the school and when they had learned to keep silence for that period, they were given the right to speak, for they had learned a specific reticence. it might be of value here if students realised that every good speaker is doing a most occult work. a good lecturer (for instance) is one who is doing work that is analogous on a small scale to that done by the solar logos. what did he do? he thought, he

the fanning of the spark of mind one of the methods employed by the lords of the flame, as earlier seen. it can be studied in two main divisions, first, in connection with the human units passing under hierarchical influence in the hall of wisdom, and also in connection with the various planetary schemes. each scheme exists in order to teach a specific aspect of consciousness, and each planetary school or hierarchy subjects its pupils to this law, only in manners diverse. these planetary schools are necessarily governed by certain factors of which the two most important are the peculiar karma of the planetary logos concerned, and his particular ray. it is not possible at this stage to convey to students the information as to the nature of each planetary school. they exist in five great gr

y schools found located in the three major planets of our system uranus, neptune and saturn and to those found in the three major chains, and three major globes in a planetary scheme. the rulers of these planets, chains and globes are called the "divine examiners" and their work concerns the human kingdom specifically and entirely. they are responsible for the work of a. transferring men from one school to another, and from one grade to another. b. for the expanding of the human consciousness under the law, c. for the transmutation of the forms of the human unit in the three worlds and the consequent negation of the form, d. for the radioactivity of the fourth kingdom in nature. we might regard the presiding lives in these departmental schools as the custodians of the path, and responsible

take pupils for training, are numbered amongst them, whilst the masters who do not concern themselves with individuals and their development are not. it is not possible to give fully the types of schools and teaching which is given on the different planets. all that can be done is to give an occult phrase which will convey to the intuitive student the necessary hint. planetary schools uranus the school of magic of the tenth order. it is sometimes called "the planet of the violet force" and its graduates wield the power of cosmic etheric prana- 701- a treatise on cosmic fire copyright 1998 lucis trust earth the school of magnetic response. another name given to its pupils is "the graduates of painful endeavour" or the "adjudicators between the polar opposites" a further hint to be taken in

ALICE A BAILEY05 THE LIGHT OF THE SOUL

orities themselves, however, who may be supposed to know something about the matter, ascribe a very much earlier date, even as far back as 10,000 b. c. patanjali was a compiler of teaching which, up to the time of his advent, had been given orally for many centuries. he was the first to reduce the teaching to writing for the use of students and hence he is regarded as the founder of the raja yoga school- 4- the light of the soul copyright 1998 lucis trust the system, however, has been in use since the very beginning of the aryan race. the yoga sutras are the basic teaching of the trans-himalayan school to which many of the masters of the wisdom belong, and many students hold that the essenes and other schools of mystical training and thought, closely connected with the founder of christian

e aryan race. the yoga sutras are the basic teaching of the trans-himalayan school to which many of the masters of the wisdom belong, and many students hold that the essenes and other schools of mystical training and thought, closely connected with the founder of christianity and the early christians, are based upon the same system and that their teachers were trained in the great trans-himalayan school. it should be stated here that the sutras have been dictated and paraphrased by the tibetan brother and the commentary upon them has been written by myself, and subjected to revision and comment by the tibetan. it should be noted that the translation is not literal, and is not an exact definition of each original sanskrit term. it is an attempt to put into clear and understandable english t

desirelessness" which is the generic term covering this condition of mind, is the great impulse which eventually leads to complete liberation from form. it is not that form or form taking is in itself evil. both forms and the process of incarnation are right and proper in their place but for the man who has no further use for experience in the three worlds, having learnt the needed lessons in the school of life, form and rebirth become evil and must be relegated to a position outside the life of the ego. that the liberated man may choose to limit himself by a form for specific purposes of service is true, but this he does through an act of the will and self-abnegation; he is not impelled thereto by desire but by love of humanity and a longing to stay with his brothers till the last of the

bserves. this perceiver, thinker and observer is the immortal imperishable ego, the soul in contemplation. 22. when the spiritual intelligence, which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self. this spiritual intelligence, which is the real man, the son of god, eternal in the heavens, is known by many and varied names, according to the school of thought. the appended list of synonyms is of value to the student, for it gives him a broader vision and an inclusive understanding, revealing to him the fact that the sons of god, revealed or unrevealed, are everywhere to be found- 226- the light of the soul copyright 1998 lucis trust the spiritual intelligence. the inner ruler the word made flesh. the soul. the second aspect. the aum

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

wers and capacities, faculties and tendencies which are the guarantee of a vital and useful manhood, and of eternal existence. we are completing the stage wherein the emphasis has been laid upon the mechanism, upon the sum-total of cells, which constitute the body and the brain, with their automatic reaction to pleasure, to pain and to thought. we know much about man, the machine. the mechanistic school of psychologists have placed us deeply in their debt with their discoveries about the apparatus whereby a human being comes into contact with his environment. but there are men among us, men who are not mere machines. we have the right- 6- from intellect to intuition copyright 1998 lucis trust to measure our ultimate capacities and our potential greatness by the achievements of the best amo

ation and its significance. it is the god operative within ourselves. as, then, we discover the more enduring values, or as we create them, we enact god in our own lives."6(41) again, we might define meditation as the method whereby a man reaches the glory of the unveiled self by the process of rejecting form after form. education is not only purveyed in our schools and universities. the greatest school of all is life experience itself, and the lessons we learn are those we bring upon ourselves by identifying ourselves with a succession of forms forms of pleasure, forms of those we love, forms of desire, forms of knowledge the list is endless! for what are forms but those substitutes which we create and then set in front of ourselves as objects of worship, or those ideas about happiness an

e for impressions of all kinds, upon which we act, or to which we refuse admission if we do not like them. the mind has a tendency to accept what is presented to it. the ideas of the psychologists and of science as to the nature of the mind are too much to touch upon here. some regard it as a separate entity; others as a mechanism, of which the brain and the nervous system are integral parts. one school deals with it as "a sort of superior, nonphysical structure..capable of strict scientific study and liable to its own disorders" some look upon it as a form of the self, with a life of its own; as a defense mechanism built up during the ages; as a response apparatus through which we contact aspects of the universe otherwise untouchable. to some, it is simply a vague term signifying that by

he same results can be equally well reached with a purely worldly theme as the "object" or "seed thought" the educating of the mind to hold itself attentively upon a chosen idea has been the aim. we have, therefore, been dealing with what might legitimately be called a part of the educational process. it is at this point that the divergence of our eastern and western methods becomes apparent. one school teaches its students to gain control of the instrument of thought before anything else is done, to discover the existence of this instrument through primary failure in control, and then, through concentration and meditation, to achieve facility in forcing the mind to be one-pointed in any direction. the other school posits the possession of something that is called the mind, and proceeds th

ce of divine realities, of transcendental truths and of the supernatural world. these appear, when contacted, to be as much a natural process and as vitally a part of the evolutionary development as are any of the processes to which the sciences of biology, of physics or of chemistry bear witness. just as these three great sciences are occult to, and practically unattainable by, the average grade school student, so the higher metaphysics is- 78- from intellect to intuition copyright 1998 lucis trust occult and unattainable, even to the academician who lacks the needed open-mindness, the definite training and the equipment. second: another development is the unveiling of the self. through the mental and spiritual education which advanced meditation practices confer, the problem of the psych

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

th in his body, which is abstracted or withdrawn when the life course is run. what this something is, who shall say? we trace it back to the soul or consciousness aspect, and from the soul to the spirit (as we call the three aspects of the one breath) but what these words really signify, who has the courage to declare? we call this unknown something by differing names, according to our particular school of thought; we seek to express it in words, and end by call it spirit, the one life, the monad, energy. again we must remember that understanding as to the nature of this one life is purely relative. those who are engrossed in the form side of existence think in terms of physical vitality, of feeling, impulse, or of mental force and do not pass beyond that unified life-consciousness of whic

the phraseology which says "it is needless to enlarge on this for it would only be understood by the initiate, serves only to aggravate him, tends to make him believe that evasion is intended, and that the writer (having got out of his depth) is seeking to save his face by some such statement. just as a scientific treatise would prove meaningless and a mere jumble of words to the average grammar school child, but would carry a clear definition and meaning to experts in the subject owing to training and mental development, so there are those to whom the subject of the soul and its nature as dealt with in such an instruction as this is as clear and lucid as current literature is to the average reader, and the best sellers, as you call them, to the general public. equally, though fewer in nu

anding feature of european and american civilisation. the history of europe dates back a bare three thousand years, and that of america, as we know, barely as many centuries. occultism flourishes in a prepared atmosphere, in a highly magnetised environment, and in a settled condition which is the result of age-long work upon the mental plane. this is one reason why india provides such an adequate school of endeavour. there knowledge of occultism dates back tens of thousands of years and time has set its mark even upon the physique of the people, providing them with bodies which offer not that resistance which occidental bodies so oft afford. the environment has been long permeated with the strong vibrations of the great ones who reside within its borders and who, in their passage to and fr

f matter and its hold over sentient souls. it might be briefly added that anything that tends to increase the power of matter and add to the potent energy of form-substance produces a tendency to the left hand path and a gradual attraction away from the plan and the purpose which it veils and hides. all work and all created thought-forms (whether they materialize as an organization, a religion, a school of thought, a book or a life work of any kind) which express spiritual ideals and lay the emphasis upon the life-aspect come under the category of white magic. they then form part of- 155- a treatise on white magic copyright 1998 lucis trust the stream of life which we call the right hand path, because it leads humanity out of form into life, and away from matter into consciousness. in an a

ut a steadily growing one. it is that inner group of lovers of god, the intellectual mystics, the knowers of reality who belong to no one religion or organization, but who regard themselves as members of the church universal and as- 189- a treatise on white magic copyright 1998 lucis trust "members one of another. they are gathered out of every nation, race and people; they are of every color and school of thought, yet they speak the same language, learn by the same symbols, tread the same path, have rejected the same non-essentials, and have isolated the same body of essential beliefs. they recognize each other; they accord equal devotion to the spiritual leaders of all races, and use each other's bibles with equal freedom. they form the subjective background of the new world; they consti

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

g aspirants so that group awareness may be developed that these books have been written. recognise clearly that you personally do not count, but that the group most surely does. teaching is not given only in order to train you or to provide you with opportunity. all life is opportunity, and individual reaction to opportunity is one of the factors which indicate soul growth. for this, the training school of the world itself suffices. there should be in all impartation of truth no imposition of authority. aspirants must be left free to avail themselves of the teaching or not, and spiritual work must go forward because of the free- 4- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the book

ields of human endeavour. when, as is occasionally the case, you have added to the above a tendency to introvert, with the consequences of soul knowledge and of intuitional development, you then have a leader of men, a teacher from the gods, and a spiritual power. hence the value to psychologists in these modern days (temporarily at least) if they will interest themselves in the hypotheses of the school of esoteric psychology. they may gain thereby, and in any case they lose nothing. the four rays of attribute, which find their synthesis in the third ray of aspect, produce the varying qualities in greater detail than do the three rays of aspect. it might generally be stated, as we endeavour to clarify our problem, that the three rays of aspect find their main expression in relation to mank

from the standpoint of the animal form, such food is still right and proper. this brings up the whole question of vegetarianism, and i shall deal with it when we come to consider the fourth kingdom. the situation is not at all what is often thought, or as presented by the thinkers of today, and meat eating at a certain stage of human unfoldment incurs no evil doing. out of the great experimental school of human existence the kingdom of souls draws sustenance and vitality, and in the interlocking and interrelation of these four divine organisms does the world of form live and move and have its being. there are certain parallels in the human organism and certain correspondences which are of interest, and they may be presented in the following manner: the human kingdom. brain. the two head c

position where they can today live normal and full lives is equally a consequence of our present abnormal economic conditions; but this in no way negates the fact that the condition is abnormal. but that an enforced celibacy is an indication of a deep spirituality, and a necessary part of all esoteric and spiritual training, is equally false, abnormal and undesirable. there is no better training school for a disciple and an initiate than family life, with its enforced relations, its scope for adjustments and adaptability, its demanded sacrifices and service, and its opportunities for the full expression of every part of man's nature. there is no greater service to be rendered to the race than the proffering of bodies to incoming souls, and the giving of attention and educational facilitie

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

worth to offer to god and man, and he offered it upon the cross. it cost him his life to make his contribution to the source of the whole body corporate, but he made it. because of the worth of what he had achieved, and the value of the livingness of his contribution, he could demonstrate immortality. it is the immortal value which survives, and where that value exists the soul needs no more the school of human experience- 151- from bethlehem to calvary copyright 1998 lucis trust this thought gives rise to the question: what is it, therefore, that we seek to see survive? what part of ourselves do we regard as desirably immortal? what in each of us warrants persistence? surely none of us seek to see the physical body resurrected, nor are we anxious again to be trammelled and confined by th

r he may believe that in heaven itself adjustments are made and expansions of consciousness are undergone which render him a different man from what he was before. the oriental may believe that the earth provides adequate facilities for the training and developing processes, and that again and again we return, until we have reached perfection. the goal remains one. the objective is identical. the school is in a different place, and the consciousness is unfolded in varying localities. but that is all. plato held that "confined in the body as in a prison. the soul seeks its pristine sphere of pure rationality by pursuing the philosophic life, by thinking the universal, by loving and living according to reason. the bodily life is but an episode in the eternal career of the soul, which precede

ach, of all."16 christ emphasises the same lesson, and always his disciples have sought, in their place and time, to teach the law of service. sometimes it seems as if the two extremes lived on in the consciousness of man the notorious and ambitious, and the great world servers. hitherto the sequence has been: service of ourselves, of our family, of those we love, of some leader, some cause, some school of politics or religion. the time has come when service must expand and express itself on broader and more inclusive lines, and we must learn to serve as christ served, to love all men as he loved them and, by the potency of our spiritual vitality and the quality of our service, stimulate all we meet so that they too can serve and love and become members of the kingdom. when this is seen cl

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

n amongst esotericists; hence likewise the work of the psychologists as they seek to interpret man and hence also their differentiations as to the human apparatus, so that man is seen as it were dissected into his component parts. the recognition is emerging that it is man's quality which outwardly determines his place on the ladder of evolution, but modern psychology of the extreme materialistic school erroneously supposes that man's quality is determined by his mechanism, whereas the reverse condition is the determining factor- 5- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust disciples have the problem of expressing the duality of love and will through the personality. this statement is a true enunciation of the goal for the disciple. the init

ed as an effort to intensify the hold which the divine thinker has upon the mechanism. this will lead to a wiser, fuller direction, a deeper realisation of the purpose, and an effort to clear the way for the soul by the institution of those practices which tend towards right conduct, right speech, and good character. the thought underlying this paragraph links the conclusions of the materialistic school of psychologists with the introspectionist school and those schools which posit a self, a soul or a spiritual entity, and shows that both groups are dealing with facts, and that both must play their united parts in training the aspirant in the new age. 4. as the introspective method is pursued, and as we study the human subject, we discover that underlying the human body in all its parts, a

nd the most powerful have- 111- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust dominated eventually, and the indefinite ones have been eliminated and rendered totally quiescent. the successful group has eventually turned out to be one composed of kindred souls who are all thinking alike, because no one thinks with intuition, but who are governed by some school of thought, or because some central figure in the group dominates all the rest, hypnotising them into an instinctual, quiescent, static condition. this may be to the glory of the teacher and of the group, but it certainly is not to the glory of god. today the new groups are slowly and gradually coming into being and being governed by these soul laws. they will, therefore, strike a different

n terms of one's own life purpose, and quality. one point might here be touched upon before we proceed with our study of the seven psychological tendencies of deity. we have spoken here of god in terms of person, and we have used therefore the pronouns, he and his. must it therefore be inferred that we are dealing with a stupendous personality which we call god, and do we therefore belong to that school of thought which we call the anthropomorphic? the buddhist teaching recognises no god or person. is it, therefore, wrong from our point of view and approach, or is it right? only an understanding of man as a divine expression in time and space can reveal this mystery. both schools of thought are right and in no way contradict each other. in their synthesis and in their blending the truth as

-induced imaginings, and the vision gets hidden behind a multitude of words, both spoken and written. still others find themselves lost in the clouds of their own devotion and self-awareness, and in the misty speculations of their own minds and desires. they are at a standstill, lost in the fog of their own dreams of what the vision should be and thus it eludes them. others the theologians of any school of thought have sought to define the vision, and have endeavored to reduce god's hidden goal and intent to forms and rituals and to say, with emphasis "we know" yet they have never touched the reality, and the truth is as yet unknown to them. the possibility of the vision which lies beyond, or behind the vision of the mystic is forgotten in the forms built up in time; and the symbols of the

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

true instances of any man or woman who turns his back upon the usual approach to the world of material affairs and takes up his cross in order to find his way back to the father's home; they picture for us the man who, having "put his hand to the plough" turns not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through their affiliation with the tibetan) worked in it in order to help the students. their names will not be divulged. the initials at the head of the- 3- discipleship in the new age- volume i copyright 1998 lucis trust various instructions and the dates assigned carry no information; the instructions were probably n

l events taking place: 1. the sending forth of the teaching for the new age. this deals with the new psychology and with the control of the personality and with the mysteries of the kingdom of god. 2. the founding in embryo of those schools of esotericism which will embody the teaching for the new discipleship and make it practical in application. there are several of these schools and the arcane school is one of the first. they prepare the way for the greater foundations, outlined in my book, letters on occult meditation. 3. the recognition on a fairly large scale of the new group of world servers and their work. 4. the emergence as yet only in symbolic indication of the fifth or spiritual kingdom. 5. the forming of the skeleton structure of the new groups of disciples, the externalisatio

the law governing disciples, opportunities will inevitably arise which will enable you to adjust past conditions and any faulty handling. see that the dawning spirit of love irradiates your life and pours through you to others, and see to it also that you render back to all, the love which you have received and will receive. i am asking a.a.b. to give you a copy of a meditation used in the arcane school. i have made certain changes and enrichments which i will indicate to you. follow this, my brother, for the next six months. for your seed thoughts i suggest the following words: 1st and 2nd months the golden light of love irradiates my path. i am that path- 410- discipleship in the new age- volume i copyright 1998 lucis trust 3rd and 4th months as a beacon light in a dark place, i radiate

p and within the centre to which your soul has directed you. these constructive results will reach fruition if you focus your forces within a second ray vibratory centre, for this will aid the shift of energies with which your soul is at present engaged. this second ray vibratory centre may be my group of disciples, with which you are at present related; it may be any other group, organisation or school of thought; it may be objective to you now or simply subjective and unrealised. if your soul is to make the needed shift in this life, it is essential that you focus yourself and remain relatively static within your chosen centre for a long time. otherwise your soul will be forced to postpone the needed shift until the next life. it is interesting, is it not, to see the reason for the happe

on of certain carefully chosen psychologists whose knowledge and whose grasp of human essentials is ahead of the rank and file of their collaborators. one thing i would ask of you: use as the basis of all your work that which i have written upon the seven rays and accept this teaching as a proven hypothesis; be not deterred from this acceptance by any academic word-phrasing. you belong to the new school which is entrusted with the task of producing the new, esoteric psychology, based upon the five rays which are manifesting through every human being the soul ray, the personality ray, and the rays of the three bodies of the personality. it is all energy and force and this the modern psychologist does not remember. if you accept and determine this occult hypothesis as your basic premise and

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ps, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of cultural expression as the elizabethan period, the renaissance, the poets and writers of the victorian era and the poets and musicians of germany, as well as the clusters of artists whose memory is perpetuated in the italian school, the dutch and the spanish groups. finally, in the newer countries of the world, such as the united states, australia and canada, mass education was instituted and was largely copied throughout the entire civilized world. the general level of cultural attainment became much lower; the level of mass information and competency considerably higher. the question now arises: what will be the nex

ut (the true meaning of the word "education) from any limiting condition and train him to think in terms of constructive world citizenship. growth and still more growth will be emphasized. the educator of the future will approach the problem of youth from the angle of the children's instinctual reaction, their intellectual capacity and their intuitional potentiality. in infancy and in the earlier school grades, the development of right instinctual reactions will be watched and cultivated; in the later grades, in what is equivalent to the high schools or the secondary schools, the intellectual unfoldment and control of the mental processes will be emphasized; whilst in the colleges and universities the unfoldment of the intuition, the importance of ideas and ideals and the development of ab

persecution. the jews constituted only twenty per cent of the dispersed persons in europe after the war. this same sorry story of gentile cruelty includes also the growing anti-semitism which can be seen even in countries which have been relatively free from it; there is a constant discrimination against the jew in business circles; restricted areas are increasing everywhere; the plight of jewish school children in the u.s.a, for instance, who are discriminated against, hooted at and abused, is shocking to contemplate. the situation also exists wherein no country anywhere wants to open its doors and offer the unwanted jews asylum. no nation wants to admit them in their hundreds. right thinking people in every nation are seeking and will continue to seek a solution, and one will be found. t

exists in the mind of god, with whose mind the majority of dogmatic interpreters claim familiarity. theology is simply what men think is in the mind of god. the more ancient the scripture, the greater, necessarily, the distortion. the doctrine of a vengeful god, the doctrine of retribution in some mythical hell, the teaching that god only loves those who interpret him in terms of some particular school of theological thought, the symbolism of the blood sacrifice, the appropriation of the cross as a christian symbol, the teaching about the virgin birth and the picture of an angry deity only appeased by death are the unhappy results of man's own thinking, of his own lower nature, of his sectarian isolationism (fostered by the jewish old testament, but not generally found in the oriental fai

nature of the virgin birth, the function of st. paul as a teacher of christian truth, the nature of hell, salvation through blood, and the authenticity and historicity of the bible. today men's minds are recognizing the dawn of freedom; they are realizing that every man should be free to worship god in his own way. this will not mean (in the coming new age) that every man will pick a theological school to which he will choose to adhere. his own god-illumined mind will search for truth and he will interpret it for himself. the day of theology- 74- problems of humanity copyright 1998 lucis trust is over and that of a living truth is with us. this the orthodox churches refuse to recognize. truth is essentially non-controversial; where controversy emerges, the concept is usually secondary in

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he held, for the first time, before humanity, thus giving men a vision of a divine possibility and an unalterable conclusion to experience. he told them to "be ye, therefore, perfect, even as your father which is in heaven is perfect (matt. v.48) this time, he will teach men the method whereby this possibility can become accomplished fact through the constant return of the incarnating soul to the school of life on earth, there to undergo the perfecting process of which he was the outstanding example. that is the meaning and teaching of reincarnation. dane rudhyar, in his book new mansions for new men, page 123, gives a satisfying definition of this mysterious cosmic and human process. he says that "the individual structure of the new manifestation is necessarily conditioned by the unfulfil

sums mount up into very large sums all these things militate against financial generosity and the reason always seems adequate. therefore, the second prerequisite is for everyone to give as they can. thirdly, the metaphysical schools and the esoteric groups have given much thought to this business of directing money into channels which appeal to them. the question is often asked: why do the unity school of thought, the christian science church, and many new thought movements always manage to accumulate the required funds whilst other groups, and particularly the esoteric groups, do not? why do truly spiritual workers seem unable to materialise what they need? the answer is a simple one. those groups and workers who are the closest to the spiritual ideal are as a house divided against itsel

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

pon the mental principle, because it conditions thought and speech. all magical work is based upon the energy of thought and of the spoken word (the expression of the two magical centres referred to above) and purity in the realm of the mind and motive is regarded consequently as a basic essential. the seventh ray influence is that which will produce in a peculiar and unexpected sense the western school of occultism just as the sixth ray impulse has produced the eastern school of occultism the latter bringing the light down on to the astral plane and the new incoming influence carrying it down on to the physical. the eastern teaching affected christianity and indicated and determined the lines of its development and christianity is definitely a bridging religion. the roles will eventually

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

to a wrong use or wrong direction of the idea. its cause is a small and non-inclusive mind. its cure is the training of the mind to be inclusive, well-stocked and well developed from the angle of modern intelligence. 5. through wrong integration of an idea. every disciple has a life plan, and some chosen field of service. if he has not such a field, he is not a disciple. it may be the home or the school or a larger field, but it is a definite place wherein he expresses that which is in him. in his meditation life and through his contact with his fellow disciples, he touches some idea of importance, perhaps, to the world. immediately he seizes upon it and seeks to integrate it into his life purpose and life plan. it may have for him no definite use, and is not an idea with which he should b

that the entire meditation process (in its three major divisions) can be divided as follows: 1. the aspirant. probationary path. concentration. maya. 2. the disciple. path of discipleship. meditation .g lamour. 3. the initiate. path of initiation .c ontemplation .i llusion. the above tabulation will suffice to show the connection between the meditation process as outlined and taught in the arcane school, and the problem which all of you have to face. the technique of the dispelling of illusion, as used by the initiate, is that of contemplation. but of what use is it for me to discuss this with you, if you are not initiate? would it profit you at all, or would it only satisfy your curiosity, if i outlined for you the peculiar processes, employed by a soul in contemplation for penetrating an

lems and psychological difficulties based upon undue sensitivity, reaction to glamour in the environment, innate tendencies to glamour in the equipment or resulting from sensitivity to the glamours of other people. c. in the mental body, imposing mental illusions of many kinds, such as control by self-created thoughtforms, sensitivity to existing world, national, or environing thoughtforms of any school of thought, id e fixe, the sense of the dramatic or of importance, or a fanatical adherence to groups of ideas, inherited from the past, or mental reactions of a purely personal nature. d. between any of these groups of forces which we call bodies: between the etheric and astral bodies. between the astral and the mental bodies. there is, for instance, a definite correspondence between the c

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

oint where the energy of all the four signs and of their ruling planets can pour through him and evoke the needed reactions, produce the conditions wherein test is possible and so bring about the necessary reversal of the life currents in the man's nature and place him upon the reversed wheel. the planets which will rule and condition him in some aspect or other of his nature are: planet sign ray school 1. venus. taurus. 5th. orthodox 2. vulcan. taurus. 1st. hierarchical. esoteric 3. the sun. leo. 2nd. all three- 132- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. mars. scorpio. 6th. orthodox and esoteric 5. mercury .s corpio. 4th .h ierarchical 6. uranus. aquarius. 7th. orthodox 7. jupiter. aquarius. 2nd. esoteric 8. the moon. aquarius. 4th. hie

copyright 1998 lucis trust septenary, as is also the chain to which the earth belongs (s.d. i. 176 "the dense physical planets: earth 4th chain 4 th globe jupiter 3rd chain 4 th globe saturn 3rd chain 4 th globe mars 4th chain 4 th globe vulcan 3 rd chain 4 th globe venus 5th chain 5 th globe mercury 4 th chain 5 th globe (cosmic fire, p. 373) planets, rays and esoteric teaching uranus (7th) the school of magic of the tenth order. it is sometimes called `the planet of the violet force' and its graduates wield the power of cosmic etheric prana. earth (3rd) the school of magnetic response. another name given to its pupils is `the graduates of painful endeavour' or the `adjudicators between the polar opposites' its graduates are said to undergo examination upon the 3rd subplane of the astral

nth order. it is sometimes called `the planet of the violet force' and its graduates wield the power of cosmic etheric prana. earth (3rd) the school of magnetic response. another name given to its pupils is `the graduates of painful endeavour' or the `adjudicators between the polar opposites' its graduates are said to undergo examination upon the 3rd subplane of the astral plane. vulcan (1st) the school of fiery stones. there is a curious connection between the human units who pass through its halls and the mineral kingdom. the human units on the earth scheme are called `the living stones; on the vulcan they are called `fiery stones' jupiter (2nd) the school of beneficent magicians. this planet is sometimes called in the parlance of the schools, the `college of quadruple force units' for i

the school of beneficent magicians. this planet is sometimes called in the parlance of the schools, the `college of quadruple force units' for its members wield four kinds of force in constructive magical work. another name given to its halls is `the palace of opulence' for its graduates work with the law of supply and are frequently called the `sowers' mercury (4th) the pupils of this planetary school are called `the sons of aspiration' or `the points of yellow light' they have a close connection with our earth scheme. the name of this- 412- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust school is not given. venus (5th) the school with five strict grades. this again is a planetary scheme closely related to ours. its planetary logos is in a more ad

name of this- 412- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust school is not given. venus (5th) the school with five strict grades. this again is a planetary scheme closely related to ours. its planetary logos is in a more advanced group of cosmic students than is ours. most of its hierarchical instructors come from the 5th cosmic plane. mars (6th) the school for warriors, or the open grades for soldiers. four of these planetary schools are responsible for the energy flowing through the `four castes' in all parts of the world. its teachers are spoken of as `graduates of the ruddy flame' and are frequently portrayed as clothed in red robes. they work under the first logoic aspect and train those whose work is along the lines of the destroyer. nep

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

sday afternoon december 15th, 1943. as we talked together that last afternoon she said "i have much to be thankful for. i have had a rich and full life. so many people all over the world have been so kind to me" for a long, long time she had wanted to go and had been held only by her strong will to finish her job and by her ardent desire to complete those arrangements for the future of the arcane school which would best help you and me to be better servers of our fellowmen. she had fashioned and moulded the pattern of our school through the years with the precision of her keen mind and filled it with the magnetic potency of her own great long-suffering heart. some have asked why she should have had to suffer for she did suffer mentally and emotionally as well as physically. i alone know ho

he should have had to suffer for she did suffer mentally and emotionally as well as physically. i alone know how triumphantly she opened herself to receive the impact of many types of destructive forces so rampant in this time of world turmoil and how amazingly she transmuted them, thus safeguarding all those hard pressed, struggling aspirants and younger disciples who have come to her and to her school through the years. by far the greater part of her life work has always been subjective. we have seen the outer effects, watched the outer comings and goings, helped her and loved her, sometimes criticised, sometimes complained, but always gone on, with her and because of her, yet a little higher and a- 2- the unfinished autobiography copyright 1998 lucis trust little better than would other

er, yet a little higher and a- 2- the unfinished autobiography copyright 1998 lucis trust little better than would otherwise have been the case. we are all very human and she was very human too. why did she suffer? because her chosen path is on the line of the world saviours. she has gone back to her own master k. h. for yet more daring work with him for the christ. she asks us to keep the arcane school bright and shining as it is now, to keep it filled with the saving power of a world-wide gathering of loving hearts, which it is, and to see to it that we truly serve. sincerely yours (signed) foster bailey new york december 16, 1949 introduction what finally decided me to write about my life was a letter i had in 1941 from a friend in scotland who said that he felt that i would really rend

t is evil. that, surely, is what hell must mean. the awfulness of hell (in which i do not believe from the orthodox point of view) must lie in "everlasting" sameness, in a forced inability to change conditions. i became next an occult student, a writer of books which have had a wide and constant circulation and which have been translated into many languages. i found myself the head of an esoteric school all unwittingly and without any planned intention and the organiser, with foster bailey, of an international goodwill movement (not a peace movement) which proved so successful that we had centres in nineteen countries when the war broke out in 1939. i have not, therefore, been useless where world service is concerned but i do not, and cannot, claim that my success has been due to my person

hing which we, as individuals, might want to do. it was a life of discipline, rhythm and obedience, varied occasionally by spurts of rebellion and consequent punishment. as i have watched the life of my own three girls in the united states, where they were born and- 17- the unfinished autobiography copyright 1998 lucis trust lived until in their late teens, and as i saw them go through the public school system of the country, i have wondered how they would have liked the regimented life i and my sister lived. with more or less success, i have tried to give my daughters a happy life and when they grumbled over the hardness of life as all young people normally and naturally do i have been forced to recognise what a perfectly wonderful time they have had compared to the girls of my generation

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

fecting seven major areas of the body. for the average disciple, before there is complete soul control and monadic direction, the major directing agent, via the brain, is the vagus nerve, along which the energies (entering via the head centre) are distributed to the rest of the body. a definite science of the centres and their relation to kundalini has been built up by a certain powerful esoteric school in the orient. it has in it much truth, but also much error- 74- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust i have differentiated between problems and physical reactions and disease because the inflow, distribution and direction of energy do not necessarily produce disease. always, however, during the novitiate which precedes all the initiations, th

ndications, likewise, of that state of being which is characteristic of the monad and which cannot be called consciousness as we understand the term. c. the heart centre becomes essentially related to the personality when the process of alignment with the soul is being mastered. this process is today being taught in all the newer and sounder esoteric schools, and has been emphasised in the arcane school from the start; it is that procedure (distinguished by right orientation, concentration and meditation) which relates the personality to the soul, and thus to the hierarchy. relationship to the hierarchy automatically takes place as this alignment goes forward and direct soul contact is thereby established. personality consciousness is superseded by group consciousness, and the inflow of hi

rior spirit of criticism, if they are decentralised from the lower self in the three worlds, and if they are "focussed in heaven, thereby enabling the heavenly son of man who is the son of god to lead the heavenly life when far from the heavenly realm" as an old christian mystic, long forgotten, used to say. his words have been remembered by the master m and thus recalled to my attention. another school of thought, branding themselves untruthfully as occultists, are equally in error. they work, or rather profess to work, with the centres, only fortunately for them nature protects them often from themselves. they endeavour consciously to vitalise the centres, to burn away the protective web, and to raise the fires of matter before the fire of spirit has combined with the fire of the soul. t

not the vagus nerve which is instrumental in raising the kundalini fire, but the reverse situation. when the head, the heart and the centre at the base of the spine are in magnetic and dynamic rapport, producing a radiatory effect, then they affect the vagus nerve and the fires of the body are unified and raised, producing purification and the "opening of all doors" on the eye. there is a certain school of scientific theorists who are working on the theory that the eye is the declarative factor in the human body and the rule or the key to its right understanding. they have already demonstrated much in connection with its declarative powers, where disease is concerned. they are on right lines. nevertheless, the science with which they are working is so embryonic as yet that their conclusion

also see. as regards those who have passed into the light, whom you want to help, follow them with your love, remembering that they are still the same people, minus the outer limiting shroud of body. serve them, but seek not that they should serve your need of them. go to them, but seek not to bring them back to you. it is physical plane life that is the purgatory, and life experience that is the school of drastic discipline. let us not fear death, or that which lies beyond it. the wise disciple labours in the field of service but looks forward steadily to the dawn of the "clear, cold light" into which he will some day enter, and so close the chapter for a while upon the fever and the friction and the pain of earth existence. but there are other phases of life experience wherein the sense

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

o; to initiates and disciples who have not yet taken the initiation of transfiguration, the higher realms of awareness and the "secret place of the most high (the council chamber of sanat kumara) remain deeply esoteric. it is a higher realm of energies planetary, extra-planetary and inter-planetary; with them educators have no concern and with their consideration the teaching staff of an esoteric school is not called upon to deal. the task is to train students in the recognition of energy and force; to discriminate between the various types of energy, both in relation to themselves and to world affairs, and to begin to relate that which is seen and experienced to that which is unseen, conditioning and determining. this is the esoteric task. there is a tendency among esoteric students, part

business of giving their child a right start upon the pathway of life in this incarnation. he is left to his own resources or those of some ignorant nursemaid, at a stage when a destructive little animal should be developed into a constructive little citizen. he is sometimes petted and often scolded. he is dragged hither and thither, according to his parents' whims and interest, and he is sent to school with a sense of relief on their part, in order to get him occupied and out of the way. at school, he is frequently under the care of some young, ignorant though well-meaning person whose task it is to teach him the rudiments of civilisation a certain superficial attitude and form of manners which should govern his relations to the world of men, an ability to read and write and figure, and a

ps, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of cultural expression as the elizabethan period, the renaissance, the poets and writers of the victorian era and the poets and musicians of germany, as well as the clusters of artists whose memory is perpetuated in the italian school, the dutch and the spanish groups. finally, in the newer countries of the world, such as the united states, australia and canada, mass education was instituted and was largely copied throughout the entire civilised world. the general level of cultural attainment became much lower; the level of mass information and competency considerably higher. the question now arises: what will be the nex

he true meaning of the word "education) from any limiting condition and train him to think in terms of constructive world citizenship. growth and still more growth will be emphasised. the educator of the future will approach the problem of youth from the angle of the instinctual reaction of the children, their intellectual capacity and their intuitional potentiality. in infancy and in the earlier school grades, the development of right instinctual reactions will be watched and cultivated; in the later grades, in what is equivalent to the high schools or the secondary schools, the intellectual unfoldment and control of the mental processes will be emphasised, whilst in the colleges and universities the unfoldment of the intuition, the importance of ideals and ideas and the development of ab

born and in which he must necessarily sustain himself; that his individual life and interests count less than the corporate life, and that the preliminary lesson he must be taught is the fact that he is a unit in a functioning group of similar units, each of whom is expected to contribute his quota of good to the whole. the initial germ of this idea (amazing as it may seem) started when the first school was organised, thousands of years ago. these schools were very small at first, educating only a favoured few, but leading up gradually (usually via religious organisations) to that mass education and compulsory tuition which distinguishes the modern state schools, whose task it noticeably is to prepare millions of young people in the world for intelligent, but directed, citizenship. today

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

iley gave unsparingly of her life and strength to do this work which was to her an extra and a heavy burden. it was particularly distasteful to her to take the personal instructions. indeed sometimes when certain individuals did not like what the tibetan said to them about themselves they blamed her. the training given to this group was not a part of mrs. bailey's system of training in the arcane school. the arcane school is not a training school for initiation and the goal is not to help the student to get into an ashram or to contact a master. the purpose of the arcane school is, and always has been, to help the student to move forward more quickly on the path of discipleship. it does not deal either with the problems incident to the probationary path nor of the path of initiation. the m

ted by a.a.b) 2. in spite of many years of work with me, the group is not yet integrated and has produced no particular spiritual enterprise. i have indicated many spiritual enterprises which called for your full measure of enthusiasm, time, money and interest. many of you in this group are doing less for the triangle work, the goodwill work and the distribution of the invocation than the average school student, and it is you to whom i should look for aid in what i am attempting to do. why not aid me where i have asked for aid? why search for something unique and special and different from that of the rest of the students? the spiritual enterprise into which i hoped to see you all throw yourselves was the work i have outlined, the distribution of the problems of humanity, the spread of the

instrument of spiritual perception; learn to "imagine" as far as you can, how a master would view your day's endeavour, how your watching environment would have reacted to your life and words, and how you yourself regard the day's accomplishments. i would recommend this to all disciples and all of you in training for my ashram; and what i have here suggested might well be used also by the arcane school for the senior students. march 1948 my brothers: another year has gone by and it is again time for me to extend the teaching already given still a little further. you are still functioning as a group with closely interrelated links with the ashram, with me and with each other. the situation is not, however, the same as it was last year, and there are certain differences and distinctions. th

natures which will make them more effective instruments in service. i am impressing the minds of those members of my ashram of whom you have never heard with these same ideas in connection with the work that they may be doing for the hierarchy. it was the knowledge of this coming inflow and opportunity for increased usefulness which prompted a.a.b. to put through the reorganisation of the arcane school, to close its ranks and to deepen the proposed trend of the teaching and thus to take those steps which will make the work more effective and potent. she has also taken and will in the near future take the needed steps for the effective functioning of the arcane school after she passes to the inner side of service. the organising and work of the arcane school is the spiritual project of a.a

re effective and potent. she has also taken and will in the near future take the needed steps for the effective functioning of the arcane school after she passes to the inner side of service. the organising and work of the arcane school is the spiritual project of a.a.b. and with it i have nothing whatsoever to do, nor shall i ever in the future guide or take any part in the affairs of the arcane school. that is the task of those whom a.a.b. will choose to carry on. it is a living organism which will grow of its own inherent potentialities and under the spiritual inspiration of- 58- discipleship in the new age- volume ii copyright 1998 lucis trust the energy coming from the ashram of the master k.h. in which a.a.b. is a worker and disciple. i seek now to make a few comments anent the work

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rity of the esoteric schools at this time is their sense of separateness and their intolerance of other schools and methods. the leaders of these schools need to absorb the following fact. all schools which recognise the influence of the trans-himalayan lodge and whose workers are linked, consciously or unconsciously, with such masters of the wisdom as the master morya or the master k.h, form one school and are part of one "discipline" there is therefore no essential conflict of interests, and on the inner side if they are in any way functioning effectively the various schools and presentations are regarded as a unity. there is no basic difference in teaching, even if the terminology used may vary, and the technique of work is fundamentally identical. if the work of the great ones is to go

y be right, but it is probably doubtful, if not positively wrong. each regards their own group as specifically pledged to them and to their mode of instruction, and threaten their members with dire results if they cooperate with the membership of other groups. instead, they should recognise that all students in analogous schools and working under the same spiritual impulses are members of the one school and are linked together in a basic subjective unity. the time must come when these various (and at present) separative esoteric bodies will have to proclaim their identity, when the leaders and workers and secretaries will meet with each other and learn to know and understand each other. some day this recognition and understanding will bring them to the point where they will endeavour to su

nd sporadically all over the civilised world of any age, wherever culture of any kind made itself felt. thus the idea was manifested- 19- the externalisation of the hierarchy copyright 1998 lucis trust two ways in which these determining ideas in the past came into being and played their part in leading the race onward might be mentioned. one was through the teaching of some teacher who founded a school of thought, thus working through the minds of a chosen few, and through them eventually coloured the thoughts of the men of his time. of such a teacher, plato, aristotle, socrates and many others are outstanding examples. another method was the evocation of the desire of the masses for that which is deemed desirable and their mass reorientation towards a fuller life expression. this life ex

ic rapport, because upon that rapport, understandingly cultivated and developed, the success of these seed groups must depend. it does not mean that their success depends upon the established success of the first group, but upon the comprehension by all the groups of the meaning and purpose and techniques of telepathy (see telepathy and the etheric vehicle) the founding upon the inner planes of a school of telepathy to which humanity can become sensitive, even if unconsciously so, is part of the task which the first group, the telepathic communicators, has undertaken. they are the custodians of the group purpose, and work on mental levels. the second group, the trained observers, has the objective to see clearly through- 21- the externalisation of the hierarchy copyright 1998 lucis trust t

e modified form. the books which have been published can be stated without any conceit to have no competitors, and these, rightly distributed, will serve a useful part in carrying the consciousness of man to higher levels and in making clear the divine plan for mankind. in them also the task immediately ahead at the close of the war is clearly indicated. 2. the founding and the work of the arcane school. this was started by a.a.b. to train those ready for esoteric teaching and to prepare them for the stage and work of accepted discipleship. the world today is full of groups occupied with the task of helping one or other of the groups of aspirants and seekers to be found everywhere, or with the more general undertaking of raising the mass consciousness. the arcane school was therefore forme

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

is will succeed processes whereby the fusion of the personality with the soul, of the lower self with the higher self, and of form with the divine dweller in the form will follow next. then the truly esoteric phase of the educational process will be attempted when the earlier steps or stages have been satisfactorily grasped and there is indication of some measure of real success. by that time the school of the mysteries and the halls of preparation for initiation will be generally recognised by the thinking people and believed in by the expectant masses. in those schools, those who are beginning to function as souls will be led on to take their next step. their developed soul nature will be expressing itself through intelligent love and a sense of group fellowship; these two divine qualiti

he publishing of the earlier books. all my books were written over a long period of years, prior to publishing. all that appears of the same type of information over other signatures harks back to these books. even if denied by their writers, a comparison of the dates of publishing with the original dates of issuing the instructions (in the form of monthly sets for reading and study in the arcane school) or with the books published before the formation in 1925 of the disciples degree of the arcane school will prove this conclusively. bear in mind this factor of timing. a.a.b. takes down to my dictation an average of seven to twelve pages of typing (single-spaced) each time she writes for me; but owing to the exigencies of my work i cannot dictate to her every day, though i have found that

omet. a close study of all the above will indicate to you the lines along which i would like to see the work expand in future years. i would ask for a careful study of these words, for i regard this as an important instruction and one which could be regarded as the skeleton outline of the work i wish to see done. it will involve an intensification of the work of the advanced section in the arcane school, a greater emphasis upon the full moon meetings, a careful organisation of the triangle work and the goodwill work as an added effort to aid the work of the new group of- 165- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust world servers, plus an attempt to recognise the members of the new group whenever and wherever contacted. this will not b

f i may use such a peculiar term) of love and will which produces radiation. it is the conscious use by the hierarchy of the power coming from shamballa which results in the magnetic impact and the spiritual "pull" which draws the soul, incarnated in the body, towards the ashram. this pull is directed towards the world of souls which is, through its manifesting units, undergoing experience in the school of life, yet overshadowed by the soul on its own level. it is this overshadowing soul which absorbs and utilises the magnetic power and which, from soul levels, transfers it to the souls of men. there is still another point upon which i would like to touch. owing to the fact that the law which governs the hierarchy is the second systemic law, the law of attraction, students are apt to think

own ray impulses. this project must have both an exoteric side and esoteric (to illustrate further: the exoteric side of the work which i as a newly made master had purposed to do can be seen in the activities which i have been enabled to accomplish in the outer world through the books which a.a.b. has taken down for me and by the establishing of the service activities, associated with the arcane school. the esoteric side is of course known to me, but an analysis of it would be of no service to you, as you are not yet of the required initiate-consciousness) you can see, however, how the above information can throw light upon our immediate theme: initiation v. revelation. ray i. the energy of the will-to-good. power. this initiation has always been called in the christian church by the name

ALICE BAILEY THE LABOURS OF HERCULES

ast two hundred years. we are told that about the year two thousand our pole star and another star (vega) in the heavens will be in conjunction with each other [183] and the aquarian age will be fully with us, but only fully with us in the sense that we shall be entering it and piscean forces will be receding rapidly. all that transpires in physical plane expression is due to subjective forces. a school of thought exists which traces all the mysteries, all the teachings that we are now calling the ageless wisdom, to a form of animal worship and temple mysteries of a sordid and sexual kind. i shall not go into details, but i want to tell- 105- the labours of hercules you what i think is of vital interest for us to grasp, because it is something in the aquarian age which will be emerging in

in himself. you will get a little understanding of what is meant by the wielding of forces if you watch your speech. why do you raise your voice when emoting? because the energy sweeping through you has an effect upon your vocal apparatus. you are dealing with energies and you are misusing energies. watch yourself and begin to work in the world of forces within yourself. this sign inaugurates the school of world saviors. it is almost a "john the baptist" sign, a sign of preparation for what the next piscean age is going to bring in. aquarius is depicted as a man holding an inverted vase. the man inverts the vase and out of it come two streams of water, the river of life and the river of love, and those two words, life and love, are the two words that embody the technique of the aquarian ag

AN INTRO TO STUDY OF THE KABALAH

"rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention--the school of gerona, 1190 to 1210, of rabbi isaac the blind, rabbis azariel and ezra, and moses nachmanides. the school of segovia of rabbis jacob, abulafia (died 1305, shem tob (died 1332, and isaac of akko. the school of rabbi isaac ben abraham ibn latif about 1390. the school of abulafia (died 1292) and joseph gikatilla (died 1300; also the schools of "zoharists" of rabbis moses de leon (died 1305

will illuminate the other. there is, indeed, no sharp line of cleavage between the western mystic doctrines, the kabalism of the middle ages related to the egyptian hermeticism, and the indian esoteric theosophy. they differ in language nomenclature, and in the imagery employed in the effort to represent spiritual ideas to mankind; but there is no sufficient reason for any condemnation of either school by any other. the world of intellectual culture is wide enough for both to exist side by side, and the mere fact that they are philosophic systems in any way comprehensible to men is evidence that either can be composed of pure and unveiled truth, for we are still only able to see as in a glass darkly, and must make much further progress before we can hope to see god face to face and know h

ANTINOMIANISM

ology or socialization have told you that it is so. the alternative to this "blind acceptance of dogma" is to carefully evaluate the known facts from largely unbiased data such as scientific, archaeological and well developed philosophical concepts and then come to your own conclusions. sometimes to successfully accomplish this task one must learn very new thinhgs such as a new language, or go to school and take some courses in philosophy or to create a unique art. this is part of the responsibility that the antinomian praxis demands of its adherents. through the utilization of the process i have just described you can reach the limits of what is known to you and begin to project- based upon that known- into the unknown. this personal projection will have a very different form than what is

ARADIA GOSPEL OF THE WITCHES

menand women also: this shall last untilthe last of your oppressors shall be dead;and ye shall make the game of benevento,extinguishing the lights, and after thatshall hold your supper thus: page 10 translation.tis true indeed that thou a spirit art,but thou wert born but to become againa mortal; thou must go to earth belowt o be a teacher unto women and menwho fain would study witchcraft in thy school.yet like cains daughter thou shalt never be,nor like the race who have become at lastwicked and infamous from suffering,as are the jews and wandering zingari,who are all thieves and knaves; like unto themye shall not be..and thou shalt be the first of witches known;and thou shalt be the first of all i the world;and thou shalt teach the art of poisoning,of poisoning those who are great lords

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there were other persons who were neither in the school of a rather cheap infidelity nor in that of common superstition, but who looked seriously for light to the east and for its imagined traditional wisdom handed down from past ages. they may have been dreamers also, but they were less or more zealous students after their own manner; within their proper measures, and the templar chivalry drew them because they deemed it not unlikely that its c

BALANONES TEMPLE OF SET FAQ

arly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any questions concerning the temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the fourth degree wears a blue medallion. the fourth degree setian is the founder of a school of thought in the temple, which may effect the general philosophical and magical actions of mankind as well. these schools of thought are called orders. some such as the order of the vampyre or the order of the trapezoid are well known beyond the boundaries of the temple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable m

local pylons, there are correspondence pylons which support the xeper of setians who wish to participate in group discussions and activities by correspondence. 5.5.2 orders of the temple of set iv* setians, masters of the temple, may found orders within the temple of set. if you were to think of the temple of set as a college of higher learning, the orders could be seen as departments within the school, each concentrating on specific flavors of exploration. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement. some orders, like the order of the vampyre or the order of the trapezoid, are well known beyond the boundaries of the temple walls, while others have lower profiles. the ref document includes more information, specifically co

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

are constantly reborn within sa.s.ra; in this way the mind has the quality of a soul as the term is used in the west. both tucci and samuel mention another principle called wang tang (dbang thang, though this is more akin to fate or fortune; it acts according to the state of one s karmic merit in order to influence the direction of one s life.26 the buddhist philosophical tenets of the m.dhyamika school heavily influence tibetan buddhism. m.dhyamika states that there are two truths, relative and ultimate. relative truth perceives phenomena and persons to exist as they appear, as substantial and independent; this is the truth of an ignorant consciousness. ultimate truth perceives these objects for what they really are, as lacking solid, substantial, and independent existence; everything is

this origin is intimately tied to pehar s assimilation into the pantheon of tibetan protector deities. the most popular account of pehar s origins and his arrival in tibet is as follows. pehar originally resided in the ancient north indian kingdom of zahor (za hor, near the city of mandi in modern-day himachal pradesh.209 he moved from zahor to mongolia (hor) and took up residence in a meditation school (sgom grwa) at bhatahor (bha ta hor. at this meditation school, pehar was known as pholha namtep karpo (pho lha gnam theb dkar po)210 and was the head deity of the local mongolian tribes. his transfer to tibet was brought about by padmasambhava, who came to bhatahor with an army in order to sack the meditation school and capture its main deity for the purpose of assigning to him the positio

r. the later declined the position and recommended pehar. 127 graciously.212 in either case, upon pehar s arrival, at samy he was ritually subjugated by padmasambhava, who concluded the act by placing a thunderbolt on pehar s forehead and appointing him to the office of the head protector of the monastery and its treasures.213 these treasures include the spoils gained from the bhatahor meditation school, such as a turquoise image, a crystal lion, and a wooden bird.214 also among these objects is an ancient leather mask (bse bag) that allegedly contains a great deal of power. at the time of de nebesky-wojkowitz s writing, the mask was kept in the g nkhang of the jokwukhang at samy .215 the sacred mask is described as being the face of a fierce demon with three eyes and a wide open mouth. it

BLACK SERPENT1

001, shirley tingley, a witch, claimed she was fired from her job due to her religious beliefs, though her employer insisted it was because she threatened to cast a spell on a co-worker. http//www.witchvox.com/wren/wn_detail.html?id=2785 most recently, there is the case of julie carpenter who was fired from her job because it came out that she practiced witchcraft. according to media reports, the school stated her removal as a bus driver for the district was for the safety of the children. ms. carpenter was otherwise an exemplary employee and never discussed her religion with the children. http//wcco.com/topstories/local_story_014123111.html even non-occultists have been victims. tresa waggoner, the colorado music teacher whose attempts to introduce local children to opera using gounod's f

plary employee and never discussed her religion with the children. http//wcco.com/topstories/local_story_014123111.html even non-occultists have been victims. tresa waggoner, the colorado music teacher whose attempts to introduce local children to opera using gounod's faust drew a storm of criticism, has decided to take legal action after being forced to take administrative leave from the bennett school after showing the opera led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. both accusations were false. http//www.playbillarts.com/news/article/3850.html undoubtedly there are even more of these cases unpublicized

nists can do about it in recent years, we have seen a dazzling swing of the american political pendulum toward the right. particularly, toward the *religious* right. some evangelical christians are trying to put "god" in the public square. some people are trying everything within their power to force the teaching of "intelligent design (the next step in the evolution of creationism) upon american school curriculums. and as we have seen with our current president, george w. bush, declarations of "faith" have become a good way for seeking public office. on televangelist programs, such as the fodder one might view on the trinity broadcast network, it is not uncommon for us to hear sermons about how "america was originally a christian nation" and "we need to take america back for christ" many

istians in the southern states believe, quite firmly, that the founding fathers of our great nation were evangelical christians like themselves, and that they intended for the constitution to be observed in a biblical context. the fact that many of the founding fathers- including our first president, george washington himself- were masons and deists seems to be glossed over nowadays, even in high school american history classes. and the fact that they included the first amendment in our constitution- affirming even the rights of demonolators, satanists, and other minority religions to observe their religious beliefs- is apparently becoming more and more problematic to some. a new trend within the american christian spiritual experience is a movement that is being called "dominionism" it is

lts. colorado music teacher defends screening of faust video (february 3, 2006; from playbill arts online) http//www.playbillarts.com/news/article/3850.html tresa waggoner, the colorado music teacher whose attempts to introduce local children to opera resulted in her being branded a devil worshipper, has decided to take legal action after being forced to take administrative leave from the bennett school. the controversy began after waggoner, who teaches elementary, middle and high school students at the k-12 school in a small town about 25 miles east of denver, tried to pique the curiosity of the first, second, and third graders in one of her classes about opera. she chose a video of gounod's faust (which she found on the classroom shelf) to teach the children about bass and tenor voices

BLACK WITCHCRAFT

of sexual magick. to philo, likewise, cain is the type of avarice, of "folly and impiety("de cherubim" xx, and of self-love("de sacrificiis abelis et caini "quod deterius potiori insidiari soleat" 10 "he built a city (gen. iv. 17) means that "he built a doctrinal system of law-lessness, insolence, and immoderate indulgence in pleasure("de posteritate" 15; and the epicurean philosophers are of the school of cain "claiming to have cain as teacher and guide, who recommended the worship of the sensual powers in preference to the powers above, and who practiced his doctrine by destroying abel, the expounder of the opposite doctrine (ib. 11. the jewish encyclopedia, compiled by kaufmann kohler, w. h. bennett, louis ginzberg herein we can see that cain is thus a flesh and blood embodiment of the

BLAVATSKY H P ANTHROPOGENESIS

yan region for the cis-himalayan region* the term pitris is used by us in these slokas to facilitate their comprehension, but it is not so used in the original stanzas, where they have distinct appellations of their own, besides being called "fathers" and "progenitors* it is erroneous to take literally the worship of the human bodhisattvas, or manjusri. it is true that, exoterically, the mahayana school teaches adoration of these without distinction, and that huien-tsang speaks of some disciples of buddha as being worshipped. but esoterically it is not the disciple or the learned manjusri personally that received honours, but the divine bodhisattvas and dhyani buddhas that animated (amilakha, as the mongolians say) the human forms* the author of this work is augustus le plongeon. he and hi

re said to have been created from the pores of virabhadara, the terrible giant, who destroyed daksha's sacrifice. other tribes and people are also represented as born in this way. all these are references to the later second and the earlier third root races. the following figures are from the calendar just referred to; a footnote marks the points of disagreement with the figures of the arya samaj school- i. from the beginning of cosmic evolution* up to the hindu year tarana (or 1887. 1,955,884,687 years. ii. the (astral) mineral, vegetable and animal kingdoms up to man, have taken to evolve. 300,000,000 years. iii. time, from the first appearance of "humanity (on planetary chain..1,664,500,987 years[[footnote(s* the esoteric doctrine says that this "cosmic evolution" refers only to our sol

in this volume we speak only of this, the fourth round* this difference and the change of cyphers in the last three triplets of figures, the writer cannot undertake to account for. according to every calculation, once the three hundred millions are subtracted, the figures ought to stand, 1,655,884,687. but they are given as stated in the tamil calendar above-named and as they were translated. the school of the late pandit dayanand saraswati, founder of the arya samaj, gives a date of 1,960,852,987. see the "arya magazine" of lahore, the cover of which bears the words "aryan era 1,960,852,987[[vol. 2, page] 69 the various pralayas. iv. the number that elapsed since the "vaivasvata manvantara- or the human period- up to the year 1887, is just. 18,618,728 years. v. the full period of one manv

ts in the still more puzzling, even if strictly scientific and correct, information, that "even to-day man is contemporary with the ice-age in the alpine valleys and in the finmark* thus, had it not been for the lessons taught by the secret doctrine, and even by exoteric hinduism and its traditions, we should be left to this day to float in perplexed uncertainty between the indefinite ages of one school of science, the "tens of thousands" of years of the other, and the 6,000 years of the bible interpreters. this is one of the several reasons why, with all the respect due to the conclusions of the men of learning of our modern day, we are forced to ignore them in all such questions of pre-historic antiquity. modern geology and anthropology must, of course, disagree with our views. but occul

a third makes them instructors of their own fathers. it is the hosts of the four material classes who create men simultaneously on the seven zones. now, with regard to the seven classes of pitris, each of which is again divided into seven, a word to students and a query to the profane. that class of the "fire dhyanis" which we identify on undeniable grounds with the agnishwattas, is called in our school the "heart" of the dhyan-chohanic body; and it is said to have incarnated in the third race of men and made them perfect. the esoteric mystagogy speaks of the mysterious relation existing between the hebdomadic essence or substance of this angelic heart and that of man, whose[[footnote(s* this was hinted at in isis unveiled, vol. i, p. xxxviii, though the full explanation could not then be

BLAVATSKY H P COSMOGENESIS

n of the existence of one primeval, universal wisdom- at any rate for the christian kabalists and students. the teachings were, at least, partially known to several of the fathers of the church. it is maintained, on purely historical grounds, that origen, synesius, and even clemens alexandrinus, had been themselves initiated into the mysteries before adding to the neo-platonism of the alexandrian school, that of the gnostics, under the christian veil. more than this, some of the doctrines of the secret schools- though by no means all- were preserved in the vatican, and have since become part and parcel of the mysteries, in the shape of disfigured additions made to the original christian programme by the latin church. such is the now materialised dogma of the immaculate conception. this acc

doctrine teaches, like buddhism and brahminism, and even the kabala, that the one infinite and unknown essence exists from all eternity, and in regular and harmonious successions is either passive or active. in the poetical phraseology of manu these conditions are called the "days" and the "nights" of brahma. the latter is either "awake" or "asleep" the svabhavikas, or philosophers of the oldest school of buddhism (which still exists in nepaul, speculate only upon the active condition of this "essence" which they call svabhavat, and deem it foolish to theorise upon the abstract and "unknowable" power in its passive condition. hence they are called atheists by both christian theologians and modern scientists, for neither of the[[footnote(s* nominalists, arguing with berkeley that "it is im

demerit, and finally brings karma into full sway. it is based upon the great truth that re-incarnation is to be dreaded, as existence in this world only entails upon man suffering, misery and pain; death itself being unable to deliver man from it, since death is merely the door through which he passes to another life on earth after a little rest on its threshold- devachan. the hinayana system, or school of the "little vehicle" is of very ancient growth; while the mahayana is of a later period, having originated after the death of buddha. yet the tenets of the latter are as old as the hills that have contained such schools from time immemorial, and the hinayana and mahayana schools (the latter, that of the "great vehicle) both teach the same doctrine in reality. yana, or vehicle (in sanskri

head of a round must have its revelation and revealers, the next round will bring the fifth, the following the sixth, and so on (b "paranishpanna" is the absolute perfection to which all existences attain at the close of a great period of activity, or maha- manvantara, and in which they rest during the succeeding period of repose. in tibetan it is called yong-grub. up to the day of the yogacharya school the true nature of paranirvana was taught publicly, but since then it has become entirely esoteric; hence so many contradictory interpretations of it. it is only a true idealist who can understand it. everything has to be viewed as ideal, with the exception of paranirvana, by him who would comprehend that state, and acquire a knowledge of how non ego, voidness, and darkness are three in one

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

BLUE EQUINOX

rlacing and like a net-work, and when the love-thought was sent out, the whole net sparkled, as with little specks of gold. continued in this thought for some minutes, and gradually returned to normal. gave thanks and entered diary [very nearly in serious trouble, my young and rash friend. it seems that you must go up well outside earth-attraction if you wish to get good astrals. it sounds sunday-school-talk, and i can give no reason. but i.ve tried repeatedly going horizontally and downwards, always with the same result. gross and hostile things are below, pure beings above. the vision is good enough for what it is; it is clear and coherent. but i see no trace of scientific method in directing the vision. i explain further in the general comment..o.m] about this time frater v.i.o. appears

ght. 10. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. in the text the image is explained as .man. but it more properly refers to the consciousness of man, which consciousness is considered as being a reflection of the non- ego, or a creation of the ego, according to the school of philosophy to which the student may belong. 11. before the soul can comprehend and may remember, she must unto the silent speaker be united just as the form to which the clay is modeled, is first united with the potter.s mind. any actual object of the senses is considered as a precipitation of an ideal. just as no existing triangle is a pure triangle, since it must be either equilateral

BOOK OF DOOM

nfernal counsel of the great infernal empire. 4.18. the eighteenth letter of the infernal alphabet is g; it is ruled by lucifuge, who is secret infernal counsel of the great infernal empire. translator's note: it is interesting that the sounds of these letters correlate to the system of eighteen runes of the armanen system. this is irrefutable proof that this system is based on the only authentic school of runes there ever has been. however, the sequence of the sounds is different from the sequence of the armanic runes. why this is so is to remain a mystery for the uninitiated person. no doubt we have to do here with the keys to powerful mantras that add greatly to the power of the system of the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e life to the next. for someone who does not believe in reincarnation, it is difficult to understand the death of a child. what was the point of the child living at all, if only for a few short years? for the reincarnationist it is obvious that the child had learned all that had been set to be learned in that particular lifetime and so was moving on. a very good simile for this is the grades of a school. you enter school in a low grade and learn the basics. when you have mastered these you graduate, take a short vacation, then come back into a higher grade to learn and experience more things. so it is in life. in each life you have a certain amount to learn and to experience. when you have done that, you graduate (i.e. you die. to come back into a higher grade you are reborn in a new body

knowledge; perceiving. riding: see transportation. right: the conscious; correctness; the artistic side. ring: completion; loyalty. river: spirituality; a boundary. rocket: see transportation. rocks: the unchanging self. rodents: transcendence or a less-thannice person; distrust; betrayal. roller skates: see transportation. roses: see flowers. ruins: failure of plans. sacrifice: overcoming pride. school: a place of learning; a need to learn. scissors: distrust. sea: see ocean. self-image: the inner or spiritual self. the age indicates maturity or the lack of it. sex: union of opposites; union of male and female principles; satisfaction; completeness. shadow: the subconscious; insubstantiality. ship: see transportation. skeleton: the basics; the root of a problem. snake: spiritual wisdom; t

ess must be present for a circle ritual to be held and involves its practitioners in feminist and humanist issues" groups work either skyclad or robed. further information may be obtained from goddess rising, 2441 cordova street, oakland, ca 94602 frosts'wicca this is one of the many welsh-based traditions. it was originally founded by gavin and yvonne frost in the early 1970s. as "the church and school of wicca" the material is presented to students by correspondence, though the course is virtually the same as the material presented in their book the witches' bible. originally (in the book) there was no mention of the goddess at all and there were various sexual aspects which dismayed many who were otherwise drawn to the tradition. the latter situation has recently been modified and there

their book the witches' bible. originally (in the book) there was no mention of the goddess at all and there were various sexual aspects which dismayed many who were otherwise drawn to the tradition. the latter situation has recently been modified and there is now mention of the goddess. it is a widely spread tradition, found throughout this country and abroad. for further information contact the school of wicca, p.o. box 1502, new bern, nc 28560. gardnerian wica this was the first denomination of the craft to make itself known publicly (in the 1950s, in england. because of that, many people mistakenly think that it is the only "true" wicca. it is named for its founder, gerald gardner, who actually launched the tradition a few years after the end of the second world war. for many years gar

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

, misunderstanding and prejudice still persist. in the uk, for example, wiccans who practise openly and have children are sometimes regarded with suspicion by some health professionals. my dear friend lilian, a white witch and healer, recalls how one woman passing her home would always cross herself and walk on the other side of the street. i myself once volunteered to read the runes at the local school fete to raise much-needed funds. i was told in no uncertain terms by a member of the parents' committee that the chairman of the school governors would not have any truck with the occult. i was asked to bake easter rabbit biscuits instead, but since my domestic skills are far behind my divinatory ones, i declined. my own witchery people started calling me a witch long before i adopted the t

method of creating a cone or vortex of power, that can be released as magical energy or healing power in the cosmos. in addition, by absorbing the light of the moon or sun you may take in either tranquillity or energies for those moments when you are particularly in need. perhaps you will find yourself in an artificially lit building, crammed on a commuter train or rushing to get the children to school and go to work. at such times you may feel like one of the hags from macbeth, ready to turn the entire carriage of commuters into toads- that's when good magick is what you need. a moon magick ritual for calm* wait until the moon is moving towards full, and is quite bright in the sky* find somewhere as dark as possible so the light is undiluted and slowly 'inhale' the light through your nos

eep the process moving. rituals for personal prosperity tend to be practised alone, as group prosperity rituals tend to work better with a more global focus (see page 275 for a mid-winter solstice light and abundance spell. first, you need to define the purpose of the ritual. in this case that will probably not be difficult if you have been lying awake at night, panicking that you can't pay for a school trip for your child or new tyres for the car. oils and incenses in magick once you have established what you require for your needs, find the right oils, using the list above, together with the list of herbs starting on page 110 and the incenses that you may also find in oil form (see page 139. the ritual is to be carried out over three consecutive nights. work on the two days before the fu

nd used for all kinds of domestic protection. to empower salt, pass a clear quartz or crystal pendulum over it deosil, chanting the purpose, for example 'salt, salt, protect me from all danger. keep them separate from other condiments in a watertight container and then you can build in the specific need, perhaps protection for a traveller, purification of a house or comfort for a child unhappy at school. twists of salt in silver foil hidden in the corners of a room at home or work can offer protection, as can salt in a drawstring bag carried while travelling to guard against illness, accident or harm. you can also scatter a circle of salt around a schoolbag, travel bag or briefcase, around your desk or on the threshold, to create a protective shield. you can charge pepper in the same way t

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

le in black america. a supernatural practitioner who was committed to good\ 12\ works, abraham channeled his gifts into a ministry that endured for more than thirty years. his great success demonstrates how african americans in the early twentieth century, like their nineteenth-century predecessors, embraced beliefs that extended well beyond the prescribed territories of the church and the sunday school and into their everyday lives. although it is not clear that henry abraham would have claimed the title, his career manifests strong parallels with those of other african american supernatural healers, the conjurers. conjure is a magical tradition in which spiritual power is invoked for various purposes, such as healing, protection, and self defense. the relationship between conjure and afr

ican american conjure women inherited a legacy of powerful spiritual roles that had been instituted by their foremothers.[21] it was not unknown for conjurers to undergo a period of study or training in order to master required skills. in south carolina at the turn of the nineteenth century, general assembly records noted that a slave\ 23\ who had been accused of murder had apprenticed at a "free school to learn to conjure sixteen years" other supernatural specialists participated in various methods of initiation. zora neale hurston, the anthropologist and novelist, found herself taking part in secret rituals of initiation among hoodoo practitioners in new orleans in the early twentieth century. mary owen, a white folklorist, also detailed the ceremonies of initiation for members of a "voo

departure that ultimately was to shape the course of modern christianity. both seymour and parham insisted that the sanctification experience should be accompanied by a manifest sign of the baptism of the holy spirit, glossolalia, or speaking in tongues. they began to popularize this "third blessing" of the gift of tongues. while parham is credited with having introduced the practice in his bible school as a "formally stated doctrine" it was seymour who is considered responsible for its institutionalization in the public revival that inaugurated the pentecostal movement at the azusa street mission in los angeles, california, in 1906.[37] divine healing became a cornerstone of pentecostal theology. the conviction that physical healing, along with unknown tongues and other gifts of the holy

monisha's parents offered the only assets they possessed in exchange for the education of their daughter.their labor. it was a sacrifice that would have significant ramifications "when treemonisha was seven years old monisha arranged with a white family that she would do their washing and ironing and ned\ 122\ would chop their wood if the lady of the house would give treemonisha an education, the school house being too far away for the child to attend. the lady consented and as a result treemonisha was the only educated person in the neighborhood" as time went by, treemonisha grew into adulthood and decided to become a teacher. then three "very old men" zodzetrick, luddud and simon, appeared. they were the local conjurers, unscrupulous, deceitful magicians who went about peddling "little l

harlotte forten declared the shouting ritual to be a "barbarous" remnant of\ 126\ african paganism. teachers and missionaries took great pains to suppress these and other slave practices, going so far as to attempt to ban the freedpersons f exuberant praise meetings "many of those old churchgoers still cling to their heathenish habits" wrote emma b. eveleth, in florida "we speak against it in the school and bible class and we can see the effect of our teaching"[7] what especially troubled the missionaries was the lack of a "practical" dimension to black religion. some found their worst expectations confirmed as they witnessed the high-spirited expressions of the freedpersons f religion "the great mass of the colored people are deplorably ignorant, often sadly immoral, and in their manner o

CHRONOLOGIA RORISPERGIUS

holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin from arabic 1076-1153 shahrastani refers to sabian "philosophers" 1080-1167 bernard sylvestris school of chartres philosopher of neo-platonic and neo-pythagoreanism tendencies probably influenced by the writings of eriugena. 1080-1154 william of conches rectification of neoplatonism and christianity- school of chartres. 1090 fr res d'orient("the brothers of the east) established at constantinople, ancestor of novo cabalae philosophorum incognuorum dignissimo sodali (society of unknown philo

(with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the faltering of cluny's monastic reform, a group of monks form a monastery at citeaux and begin what would be called the cistercian order. 1108: the abbey school at saint-victor, just outside paris, is founded by william of champeaux, who is breaking away from the cathedral school at notre-dame. 1120 emperor suen-ho has playing cards made for his wives- probably the chinese 'domino' cards. 1120- 1147 jaufr rudel troubadour 1122-1204 eleanor of aquitaine 1125. adelard of bath an englishman who went into the islamic world and learned much about its cu

st notably abu ma'shar's the abbreviation of the introduction to astrology. 1127-1279 "white lotus society. chinese religious sect which developed out of pure land buddhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of lov

iv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to

portant role also in jewish gnosis< h. corbin, storia della filosofia islamica, milano, 1973, p.142. 1150 turba philosophorum translated from arabic. c. 1150: abbess hildegard of bingen (1078-1179, hailed as the "sibyl of the rhine" writes the scivias and a series of important letters; she also composes music and verse, including the ordo virtutum. c.1150 "the ysagoge in theologiam" text from the school of abelard (christian knowledge of jewish speculation)held that the old testament evidenced in hebrew the incarnation of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews fr

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

he mocked at my age, and indeed i was the oldest of them all. yet she comforted me again with the promise that if i behaved myself well towards her, she would easily rid me of this burden. meantime a light meal was again brought in, and everyone s virgin seated by him; they knew well how to shorten the time with handsome discourses, but what their discourses and sports were i dare not blab out of school. but most of the questions were about the arts, whereby i could easily gather that both young and old were conversant in knowledge. but still it ran in my thoughts how i might become young again, whereupon i was somewhat sadder. the virgin perceived this, and therefore began, i bet anything, if i lie with him tonight, he shall be pleasanter in the morning. hereupon they all began to laugh

COSIMANO CHARLES ELEMENTARY PSIONICS

lve i got this really interesting present, a lie detector. well, actually it was a very simple galvanic skin response meter in a big, green cabinet and i discovered that by doing some mental stuff i could make the needle stay on the truth setting no matter what whoppers i made up. i also discovered some interesting things that very few people knew about in early 1962, such as biofeedback. i hated school. what kid in his or her right mind does not? so i learned to give myself a fever. it was actually really quite simple. i would get the needle to its lowest setting and then start thinking i was in a very hot room. before you knew it my body temperature went from a very cool 98.6 to a slightly roasting 99. i would look at mother, tell her i wasn't well and she would take my temperature, frow

does not? so i learned to give myself a fever. it was actually really quite simple. i would get the needle to its lowest setting and then start thinking i was in a very hot room. before you knew it my body temperature went from a very cool 98.6 to a slightly roasting 99. i would look at mother, tell her i wasn't well and she would take my temperature, frown slightly and tell me i wasn't going to school that day. the hard part was spacing the days off so the school nurse wouldn't want to start poking at me. then, when i was fifteen i got my ouija board. calm down! nothing terrible has ever happened because of it. in fact it is standing next to the wall near me and no demons have ever come roaring out of it, which is a pity because that would be really cool. but it was very useful for findi

s a real diamond, which makes debeers very happy because their television commercials with the nice music have not been wasted, even though he could have gotten a fake one off of a television shopping channel. and you need to find it fast because he is coming to take you out to dinner and to lose a relationship is bad enough, but to lose a dinner is worse (the first thing they teach us in writing school is never to turn down a free meal because you never know where your next one is going to come from) there is only one problem. you have no idea where to look and you have this sneaking fear that the neighbor's child may have eaten it while you were babysitting. nil desparandum (which is ancient italian for don't despair. you have your trusty pendulum and this book. stand and hold the pendul

you have to do now is follow the pendulum in the direction that it swings until it stops going back and forth and starts to swing in a circle. the lost ring should be in the center of that circle. i remember many years ago when i first started using the pendulum and i found myself giving a surprise demonstration of what it could do. when i was very young, like in my late teens, and thus still in school, i worked for my father in summer. he ran a screw-machine shop and the machines were older models which, because of their advanced years (something i can readily identify with these days) had a tendency to fall apart, often dramatically with banging noises and everything. this happened one afternoon when something called a stock-bar feed came loose at the end of one machine and as the part

i bought it i was so much more interested in the legion of super heroes story and artwork (which seems to always had more of an appeal to me than the stories) that i virtually ignored the superboy story at the front of the book. stupid me! you see the superboy story has everyone's favorite juvenile delinquent, the young and prematurely bald (oh most hideous of fates) lex luthor running the reform school radio station, or at least that's what everyone in smallville thinks because it was pretty easy to fool the people of smallville. they never could imagine what clark kent would look like without his glasses. anyway, what luthor was really doing was operating a mind control instrument that put the stuff from his mind through a radio transmitter and then it got silly with the people of smallv

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

he brotherhood mystery schools, as have the others. i will refer to this network as the cult of the all-seeing eye, the cult that worships these fourth dimensional "gods" or "masters. it goes back to antiquity and this same stream of manipulation is behind the new world order to this day. it is a fusion of the ancient esoteric beliefs which have emerged from babylon, egypt, and the hebrew kabbala school. the higher levels of the freemasons still worship a 'god' called jahbulon- jah (jehovah, hebrew, bul (baal, babylon, and on (osiris, egypt. perhaps the most important achievement by this global elite-brotherhood on the journey to world domination has been the colonisation of america, a land it knew existed long before it was officially 'discovered. throughout known human history, there hav

f three british prime ministers who have lived there. goodness knows how many prime ministers and ministers have had their policies decided there, too. the institute of international affairs immediately began to infiltrate the education system and expand its influence across the world. in britain it has had a unitedfronts 85 considerable sway at oxford and other universities and within the london school of economics. funding this infiltration and the publications and propaganda was never a problem. whenever money is required, some part of the brotherhood network will provide it. by 1926, the money was flowing in for books and other work from the carnegie united kingdom trustees, the bank of england, and j.d. rockefeller. the rothschilds were, and are, the power behind the scenes. within se

lord victor rothschild in his house of lords speeches urging support for a jewish state in palestine. what goes on here? i believe it was all a set up by the elite. hitler's infamous book, mein kampf, was ghostwritten by major general karl haushofer, who acknowledged that a major source for the "ideas" it expressed came from master plans 103 halford j. mackinder, a director of the elite's london school of economics. in 1996, official german documents uncovered by an american student also proved that many of hitler's leading officers and thousands of his troops were of jewish decent. in britain, it seems to me, the public mind was being urged to ignore hitler until his rearmament programme was well established. then, when the germans were ready for battle, that same public opinion was swit

rly illegal nature of the order- illegal by reference to generally acknowledged principles of international law so identified with cogent dictates of humanity as to be obvious to any person of ordinary understanding- renders the fact of superior orders irrelevant" dr lauterpacht was a former austrian with an interesting background. he was an assistant lecturer at the round table-influenced london school of economics between the wars. then, in 1940, he became a visiting professor at the elitecontrolled carnegie endowment for international peace, which was shown to be promoting war. after his words were used to destroy the defence of superior orders, dr lauterpacht was appointed to the british war crimes executive and to a stream of international law publications and positions, including the

terilization league of america had changed its name to birthright inc, and was now looking for a means to get back to business. its efforts to relaunch itself in iowa ended when a young boy died during a sterilisation operation and the bad publicity brought an end to the plan. instead they moved to gray family territory in north carolina. gordon gray had founded the bowman gray (memorial) medical school in winston-salem. it was named after boyden's grandfather, who had owned the r.j. reynolds tobacco company. the school became a centre for eugenics. it compiled extensive records of families carrying 'inherited diseases, and it began a project which .get this .forcibly sterilised young children who were not considered to be of a high enough iq. no, no, i am not talking about nazi germany du

DAVID ICKE CHILDREN OF THE MATRIX

u will see this theme throughout the book as i tell the story of how the llluminati, the atlantean "sons of belial" or whatever you would like to call them, have sought to build the new atlantis ever since the cataclysmic events that destroyed the original version. atlantis was described by plato (427-347bc, the ancient greek philosopher. he was also a high initiate of the secret society- mystery school network. to this day this secret network has passed on advanced knowledge to the chosen few while denying that privilege to the mass of the people. official history dismisses plato's contention that such a continent existed, but there is vast geological support for such claims. the azores, which some believe were part of atlantis, lie on the mid- atlantic ridge, a fracture line that encircl

rt of a continent destroyed by cataclysm.42 a chinese text found in a buddhist cave called dunhuang in western china in 1900 included fragments of a map that featured an island continent in the pacific.43 south american legend tells the same story of their ancestors arriving from a lost continent, among them a guy called aramu muru, who carried the knowledge of the lemurian brotherhood or mystery school.44 the hopi tribe in arizona remember lemuria as a series of islands by which they travelled to the american continent.45 why isn't the story of the atlantis and mu a key part of official history? because the knowledge has been systematically suppressed and destroyed. the astronomer, carl sagan, said that a text detailing atlantis, called the true history of mankind over the last 100,000 ye

ce came to the earth from sirius, the "dog star" and brightest in the sky, which is some 8.7 light years from here. the term "dog star" comes from its position in the constellation of canis major and it is also known as orion's dog" the legends and accounts say that the beings from sirius brought an infusion of highly advanced knowledge to atlantis and lemuria-mu and founded the atlantean mystery school. according to robert temple in the sirius mystery (destiny books, vermont, usa, 1998, the dogon tribe in mali, africa, claim that beings from sirius visited their ancestors and gave them knowledge of the universe. he says that they describe the sirians as amphibious and "serpent-featured- a recurring theme as you will see. temple suggests that the anunnaki of the sumerian tablets could be t

. the key atlantean "god" was the fire god, votan38 who would turn up later in the americas and europe as wotan and wodan. the american organisation, the lemurian fellowship, which researches the history of the lost continent, says that an extraterrestrial race from venus, known as the kumaras, were the leaders of the lemurian civilisation.39 the fellowship says that the kumaras created a mystery school to initiate chosen people into the advanced esoteric knowledge. it was structured as 13 schools (levels of initiation, they say, with each one more advanced than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the se

e known as the knights of rhodes. ultimately, they came from the same source as the knights templar. the name rhodes, which is connected to the german "rot, meaning red, as with rothschild("red-shield, became a code name for the bloodlines. red= sirius? these guys don't choose their locations or their names by accident. malta, too, was an important centre by 3500bc and the home of a major mystery school. under malta is a vast network of tunnels and megalithic temples where secret rituals took place- and still do. malta's original name was lato, named after mother lato, the serpent goddess.53 the knights templar secret society was formed in the late 11th century to protect the reptilian bloodline or "le serpent rouge, the red serpent or serpent blood, together with their associated order, t

DAVID ICKE THE BIGGEST SECRET

e atlantic and the other in the pacific, which many peoplebelieve were ruled by highly advanced races. the continents are said to havedisappeared under the sea in the circumstances described above, leaving only islandslike the azores as remnants of their former scale and glory. atlantis was described byplato (427-347 bc, the ancient greek philosopher and high initiate of the secretsociety-mystery school network. to this day this secret network has passed on muchknowledge to the chosen few while denying that privilege to the mass of the people.official history dismisses platos contention that such a continent existed and there areapparent historical discrepancies in his accounts, but there is geological support for hisbasic theme. the azores, which some believe were part of atlantis, lie on

rt lewis. jason bishop iii has conducted extensive studies into the dulceoperation and established the involvement of a cartel that i expose in .and the truthshall set you free, including organisations like the rand corporation, general electric, a t& t, hughes aircraft, northrop corporation, sandia corporation, stanford researchinstitute, walsh construction, the bechtel corporation, the colorado school of mines andso on. bechtel (beck-tul) is a major link in the brotherhood-reptile network. there are atleast seven levels underground at dulce, probably more, and bishop has compiledaccounts of workers there who have described what they have seen. their accounts mirrorthe descriptions of the anunnaki in the sumerian texts as they interbred species to producehideous hybrids of many types. thi

. this would certainly explain theorigin of the balor of the evil eye, the irish version of the north african god baal,and the celebration in may of the baal ritual, beltane. the evil eye relates to thehypnotic stare of the reptilians. the sun god of the phoenicians was bel or bil andlater became known by the canaanites and babylonians as baal- nimrod. thedruids became the carriers of the mystery school tradition in britain, ireland andfrance or britannia, eire and gaul as they were then called, and some of thembecame deeply corrupted by the influence of the reptile-human bloodlines of thebabylonian brotherhood which established control of the aryan priesthood as thecenturies passed. the origin of the word druid is not certain. a gaelic word, druidh,means a wise man or a sorcerer, but it m

ts credibility. is thereanyone left who still believes that oswald killed kennedy? but while i question claims inthe bible code, there is a code in the bible, an esoteric code for initiates. they either madeup characters to fit their symbolism or vaguely based them on living people who theyusually massively misrepresented. here are some examples of codes in the bible. a commontheme in all mystery school traditions is of 12 disciples, knights or followers surrounding adeity. the number 12 is a code, among other things, for the 12 months of the year and thehouses of the zodiac through which symbolically travels the sun, the god, symbolised as13. this is the sacred 12 and one as some people describe it and it is one major reason whythe numbers 12 and 13 keep recurring. thus you have the 12 tr

ah,10 and the hebrew language is really the sacredlanguage of the egyptian mystery schools.11 the general language of egypt was calledcbt, qbt or cbt, and is better known as copt or coptic. the sacred language of themystery schools took its name from obr or abr which, in these times, meant thepassage from one place to another and a transition of some kind. exactly the point ofthe original mystery school teachings, a transition to greater enlightenment. abrbecame ambres, the name of the holy doctrine reserved for initiates, and it was alsowritten as ambric, hebric, hebraic and. hebrew.12 the hebrew alphabet has 22 letters,but the original, before the time of moses, only contained ten, and its true meaningwas known only to the priests.hebrews were not israelites or jews, they were initiates

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

e who are familiar with freemasonry only see the "good works" organization. freemasonry occasionally holds benefits for children's hospitals, and various other organizations to raise money for the cause. what this does is it keeps peoples minds off of what is going on within the walls of freemasonry and reinforces the thought that freemasonry is a "good works" organization. freemasonry is like a *school building. everybody can see the outside of it which looks perfectly innocent. people who join masonry go to this school not realizing the education they receive from it is designed to mislead and to keep members unaware of certain things. the information which would reveal the truth to them is withheld. most members assume that it is a "good works" organization from its public image that is

h the hidden gears of freemasonry. this mason is of type 2 and has revealed themselves to us through the books they have written. he is also aware of the luciferic design in washington d.c. and all the other secrets associated with world control. two organizations, one visible, the other invisible researching this subject is like stripping away the paint and plaster from the walls of freemasonry (school building. take out a couple of bricks and you will see the truth, the invisible gears of freemasonry. the engine which powers their global control system. as they turn, they mesh together to accomplish their agendas. the reason why politicians never seem to do what the people who voted them into office want is because of these agendas. an agenda is consistent with a secret society. a secret

DAVIDSON DAN SHAPE POWER

odigy, so musical training became a part of john's life and formed the basis for his discoveries in sympathetic vibratory physics. a career in music did not appeal to the adventurous keely. instead, he was impressed by a famous statement by pagganni, the world renowned violinist, that given the mass chord of a bridge pagganni could destroy the bridge by playing this note on the violin. keely left school when he was a teenager and went off with the circus for a few years; however, his background in music and his intense interest in science caused keely to settle down and get married. keely used his background in carpentry to earn a living. much of his income was spent on experiments in sound vibration. circa 1866, while subjecting water to various sound vibrations, keely had an explosion in

another aspect of universal aether plus reich's invention of mechanisms to intensify and make the energies available for various uses. his fundamental discoveries are based on how intense manifestations of the aether interact with different types of matter and with living organisms, animals, and man. 2.3.1 brief history of wilhelm reich wilhelm reich was born march 24, 1897, in austria. his high school education was german and college training was at the university of vienna from 1918 to 1922 where he finished a 6-year medical degree in only 4 years. his post graduate work was in neuro-psychiatry and internal medicine. reich was one of sigmund freud's star pupils and worked as first clinical assistant for 6 years at freud's psychoanalytic polyclinic from 1924 to 1930. from 1930 to 1933 re

he was searching for an energy that was part of neurotic behavior. his breakthrough research in orgone physics was started in oslo, norway at the psychological institute of olso university. in 1939, reich moved his norway laboratory to forest hills, new york where he eventually acquired united states citizenship. reich was associate professor of medical psychology in new york city and at his new school for social research where he lectured on his discoveries in orgone energy. in 1942 reich set up his research facility, the orgone institute, in rangely maine. he termed his new science orgonomy. reich's discoveries led to his testing orgone accumulators on people in hopes it would alleviate their diseases. he had some success in curing cancer and also found that orgone was a good general he

re pulling energy from all directions and concentrating it into the corners. mathematical analysis of the forces on the inside of the pyramid show that the net geometrical resultant of the symetrical draw of force from each corner to the interior of the pyramid is exactly at the geometric center of the pyramid. this center is located at 1/3rd of the pyramid height. anyone with a knowledge of high school geometry can prove this simple fact. 4.8.3 dessication effects perhaps the first discovery which led to experiments with pyramids was finding dead animals in the great pyramid that had mummified naturally and not putrified. extensive experiments by many pyramid researchers proved that the pyramid shape acts as a dessication shape (i.e, the pyramid dries out material put into the pyramid) an

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

: structure, limitation, loss, fear, pain, obstacles, depression, adversity, patience, caution, security, self discipline, control, restraint, responsibility, organize, thrift, stern, serious, time, clock, ends, form, architectural, crystal, foundation, old age. scanning: a method or technique used in meditation (q.v) where the practitioner memorizes small strips of a figure or diagram at a time. school, occult: a general term to describe an organized occult tradition that has a specific magickal teaching or philosophy. it may or may not have an actual physical center or headquarters were students are instructed. scorpio "the scorpion" in astrology (q.v, the eighth sign of the zodiac (q.v) having the qualities of fixed (q.v) and water (q.v) and is ruled by the planet pluto (q.v. on the rai

DION FORTUNE CEREMONIAL MAGIC UNVEILED

concerning the nature of these mysterious mysteries; as i have already explained, i am wrapped up in oaths of secrecy like a cat in a fly paper, but i do not feel that this debars me from quoting the published works of other writers. when mrs. mcgregor mathers, in her introduction to the second edition of her husband's translation of the qabalah denudata refers, in explicit terms, to the mystery school he founded, and intimates that admission may be obtained thereto by applying to her, care of her publishers, and when she publishes a pamphlet for propaganda purposes in the united states which is even more explicit, who am i that i should plead ignorance of the existence of such an order? and when w b. yeats says, in his autobiography, that the order founded by mr. mathers was called the g

DION FORTUNE MYSTICAL QABALA

rant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditation alone is a slow process in the west, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assu

on this point, not even whether i myself have or have not received it" but as this portentous hint is elaborated by the late mrs macgregor mathers in her introduction to the new edition of his book in the following plain-spoken words "simultaneously with the publication of the qabalah in 1887, he received instructions from his occult teachers to prepare what was eventually to become his esoteric school" it may be justifiable to say that if he did receive the unwritten qabalah, it has for some years ceased to be unwritten, for after a quarrel with macgregor mathers, aleister crowley, the well-known author and scholar, published the lot. his books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they sel

niverse can be sorted out into its appropriate pigeon-holes in our minds when the glyph of the tree is establi ed there. indeed, when once that glyph is clearly formulated and well estabhshed, the mind uses it automatically, and the complex phenomena of objective existence sort themselves out in our understanding. it is for this reason that the student of occultism who is working in an initiatory school is made to learn the principal correspondences of the ten holy sephiroth off by heart, instead of being allowed to depend upon tables of reference. it has often been objected mystical qabala page 100 that this is an intolerable waste of time and energy, and that reference to the tables of correspondences [page 148] such as crowley's "777" is quite as good. but experience proves that this is

scribbles that are called the sigils of the elementary spirits are made by drawing lines from one to another of the letters of their names on the rose. 91. in the light of this exp]anation we are at no loss to understand the value of the claims of those organisations which sport a floral emblem as their symbol. they are on a par with those of the gentleman who demanded of his haberdasher a public school tie with a bit of red in it. 92. the cube is usually said to be assigned to tiphareth because it is a six-sided figure, and six is the number of tiphareth. but there is more than this in the symbolism of the cube. the cube is the simplest form of solid, and as such is the appropriate symbol of tiphareth, in whose sphere is found the first foreshadowing of form. the symbol of malkuth is the

l qabala page 174 intervention of god, or to the activities of the spirits of the departed, than we attribute nowadays the phenomena of combustion to the activities of phlogiston, which a previous generation believed to be the active principle of fire, whose presence or absence determined whether a given substance would burn or not. there are men living to-day who learnt about phlogiston in their school-days, and have seen the change of thought come about; equally, the day will come when men will look upon psychic phenomena and "spiritual" healing as we look upon phlogiston. 8. at the present state of our knowledge it is not possible to give a very full account of the nature of the yesodic 'ether. we can, however, state certain things about it that have been learnt by experience. much has

DION FORTUNE PSYCHIC SELF DEFENSE

y carefully prepared speech, however. as soon as she learnt that i was leaving, she said: 5 of 103 "very well, if you want to go, go you shall. but before you go you have got to admit that you are incompetent and have no self-confidence" to which i replied, being still full of fight, that if i were incompetent, why did she not dismiss me herself, and anyway, i was the product of her own training- school. which remark naturally did not improve matters. then commenced a most extraordinary litany. she resumed her old trick of fixing me with an intent gaze, and said "you are incompetent, and you know it. you have no self-confidence, and you have got to admit it" to which i replied "that is not true. i know my work, and you know i know it" now there was no doubt that much could be said concerni

been expected. the intensity of the symptoms wore off, but i continued to be exceedingly easily tired, as if i had been drained of all vitality. i knew that, somewhere at the back of my mind, was hidden the memory of a terrible experience, and i dared not think of it, because if i did, the shock and strain would be so severe that my mind would give way altogether. my chief consolation was an old school arithmetic book, and i used to spend hour upon hour doing simple sums to keep my mind from racing itself to pieces in wondering what had been done to me and sidling up towards the memory, and then shying away from it like a frightened horse. finally i gained some measure of peace by coming to the conclusion that i had simply had a breakdown from overwork, and that the whole queer transactio

hich is the focus of manifestation, not a special person, we must distinguish between the earth-bound entity which remains attached to a particular spot, and the thoughtatmosphere which is left behind after violent emotions have been experienced there. let us consider first the question of thought-atmosphere, of which i can give a very illuminating example. a friend of mine who was a student at a school of dramatic art consulted me concerning an attack of stage fright she had had, which left her rather nervous as to its recurrence. she was an experienced student, in fact a pupil teacher, and she was having some extra tuition from the head of the school. going for her lesson one afternoon, she found that her teacher had just finished taking the junior students for their end-of-the-term exam

open sea by a breton fishing-smack, swimming tirelessly, many miles from land, borne on the sea by currents, but oblivious of his danger. being rescued, he sat upon the deck with his mane of red hair drying in the wind, chanting sea-poems to his rescuers, a spectacle that one would have given much to witness. another curious case of water-pathology i knew person ally. a very level-headed woman, a school teacher, was obsessed by a horror of rough waves. she always declared that if she went on the sea-front to watch a storm, the waves made a "dead set" at her. she lived at a seaside place, but so great was her dislike of the waves that she did not care to walk on the promenade when the tide was in. she was cured of her fear in a curious way. she took initiation into co-masonry, and found to

the precaution to bind the baser aspect before magnetising with the higher aspect? these are the elementary precautions of the practical occultist who has been properly trained. did the maker of the talisman know them? again, one buys second-hand books on magic. who was the previous owner and for what purposes were these books used? or one buys a new book which has been brought out by some occult school for propaganda purposes. these books are often magnetised before they are sent out, and so form a magnetic link between the purchaser and the order which caused them to be issued. or someone may join a group who has previously been associated with another occult group whose contacts were debased. unless the proper precautions are taken, that person will bring the psychic contagion in with h

DONALDTYSON DEMON

vealing their forms at their pleasure. it is not so widely accepted that demons can make their forms material. the modern demon is thought to punish those who give in to its temptations by possessing the victim's body and using it against the victim and the loved ones of the victim. frequently the possessing demon causes the victim to commit a horrible crime, such as the mass murder of elementary school children, before committing suicide. some believe that the majority, and perhaps all, of the senseless crimes of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as

DONALDTYSON GHOSTS

st is a kind of psychic recording of an event in the past that took place at that locality, and that the locality acts as some sort of recording medium, and periodically replays the event under the right conditions. ghosts are often described as shadowy or translucent. only portions of their body may appear- a relative of mine once saw a ghostly hand project itself upward through the surface of a school desk that was stored in a dark school basement. sometimes ghosts walk out of or into walls, or through furniture. they can do this because, to them, our physical reality is no more than a projected three-dimensional image. there are many exceptions to this general description, of course. some ghosts appear as real and as solid as a person of flesh and blood. some appear in full daylight, an

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

romata, vi, 4, 35, ed. dindorff, t. iii, p. 155. 7. on the sacred books of the egyptians see also iamblichus, de mysteriis, ed. parthey, berlin 1857, pp. 260, 261; lepsius, chronologie, p. 45 ff; and brugsch, aegyptologie, p. 149. 8. 9. 10] p. xxvii influence of the priests of annu on its compilation. pyramid texts are versions of ancient religious compositions which the priests of the college or school of annu[1] succeeded in establishing as the authorized version of the book of the dead in the first six dynasties. ra, the local form of the sun-god, usurps the place occupied by the more ancient form tmu; and it would seem that when a dogma had been promulgated by the college of annu, it was accepted by the priesthood of all the great cities throughout egypt. the great influence of the ann

hool of annu[1] succeeded in establishing as the authorized version of the book of the dead in the first six dynasties. ra, the local form of the sun-god, usurps the place occupied by the more ancient form tmu; and it would seem that when a dogma had been promulgated by the college of annu, it was accepted by the priesthood of all the great cities throughout egypt. the great influence of the annu school of priests even in the time of unas is proved by the following passage from the text in his pyramid "o god, thy annu is unas; o god, thy annu is unas. o ra, annu is unas, thy annu is unas, o ra. the mother of unas is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and

eral selection of the chapters for a papyrus seems to have been left to the individual fancy of the purchaser or scribe, but certain of them were no doubt absolutely necessary for the preservation of the body of the deceased in the tomb, and for the welfare of his soul in its new state of existence. traditional selections would probably be respected, and recent selections approved by any dominant school of religious thought in egypt were without doubt accepted. change in forms. while in the period of the pyramid texts the various sections were said or sung by priests, probably assisted by some members of the family of the deceased, the welfare of his soul and body being proclaimed for him as an established fact in the theban version the hymns and prayers to the gods were put into the mouth

, with the view of filling up the line; in chapter cli (pl. 34) the name is written crookedly, and the determinative is omitted; and in chapters xviii (introduction, pl. 12) and cxxxiv (pl. 22. the scribe has, in two spaces, omitted to write the name. it seems tolerably certain that all the sections of the papyrus were written about the same time, and that they are the work of scribes of the same school; the variations in the depth of the space occupied by the text and the difference in the colours of the border only show that even the best scribes did not tie themselves to any one plan or method in preparing a copy of the book of the dead. the text has many serious errors: by some extraordinary oversight it includes two copies of the xviii th chapter, one with an unusual introduction and

ELLIS LOW TWELVE 1907

s arms and fixed his attention upon the master. some time later, the lodge was called to refreshment and officers and brethren mingled on the floor. i may add at this point for the benefit of those who are not masons, that "refreshment" in a lodge means a time when all business is suspended, generally while candidates are being prepared in the anteroom for some degree. it corresponds to recess in school, and does not imply that anything in the nature of feasting or eating is going on. the occasion gave a chance for the master, wardens and such brothers as chose to gather around the stranger and chat with him. i was in the little knot. the master was the first to speak "brother jennings, what lodge do you hail from" he smiled significantly "don't feel apprehensive when i tell you that my lo

ittle place in. the treasury, whose duties he fully meets, an old man who came within a single vote of filling the place i fill, and of being president of the united states. you are wasting your time in coming to me; i shall refuse to listen any further" president garfield was a mason of high standing in ohio. perhaps that fact did not influence him in retaining rayner. perhaps it did. the public school system of north carolina was established about 1840. the success of the beneficent movement was largely due to the masons of the state. the grand lodge in 1842 appointed a committee to inquire into the expediency of establishing a seminary of learning for the benefit of the poor children of the members of the fraternity and for such others as the means would permit. some time later, hiram l

elics, and have often been used in conferring the past master's degree. the years between i85o and i86o were prosperous ones for north carolina. many public enterprises were begun and the resources of the state were rapidly developed. the fine building for the education of the deaf and dumb and blind was completed and occupied; the insane asylum was established; the methodists built a fine female school; st. mary's school was greatly improved; goldsboro and charlotte were joined by railway, making connection with other roads on the south and east; still other lines joined the atlantic with the mountains on the west, and the public school system was thoroughly reorganized. masonry kept pace with these advancements. the membership of hiram lodge had doubled and its members were identified wi

e could never have been theirs. the gentleman to whom i allude is judge george n. bliss, but in his case he was a splendid specimen of athletic manhood from the beginning. he is a native of eagleville, tiverton, r. i, where he was born, july 22, 1837. he was graduated from union college, schenectady, with the degree a lively time 149 of a .b, in june, 186o. shortly after he entered the albany law school, and on his graduation, in may, 1861, was. admitted to the bar of the state of new york. in september of the same year he enlisted as a private in company b, first rhode island cavalry. young bliss's ability caused him to be made quartermaster-sergeant soon after, quickly followed by his promotion to first lieutenant, which rank he held until mustered in as captain of company c, in august

years longer at forest city, myself and my church-members subject all the time to the boycott. the outside world can form no idea of those awful times. when the body of a workman was borne through the streets to the grave, it was between jeering crowds, who shouted 'good l good' clapped their hands, and called out the most shocking insults. it was almost impossible to get singers or pall-bearers. school-teachers were discharged because they had brothers or fathers at work. free masons were too frightened to attend lodge meetings when their route led through any of the by streets, and it seemed at times as if no man was safe unless he meekly bowed to the will of the lawbreakers. i was no agitator, and never when in the pulpit defended corporations or attacked the union. i did what i could t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

y: signs and seals of the hand. new york: asi, 1975. rahu pimma [and] yama kalaya. delhi, india, ca. 1957. abbott, david p(helps (1863.1934) amateur magician and investigator of spiritualist mediums. he was born in falls city, nebraska, september 22, 1863. his early education consisted of three months a year in a country schoolhouse on nebraska prairies, and a final nine months in falls city high school. in later life abbott followed the trade of a money lender but took a great interest in science and philosophy. he also became an amateur magician, inventing and performing many startling feats of magic. he lived for some years in omaha, nebraska. abbott published numerous essays and several books on psychical subjects. his book behind the scenes with the mediums exposed many techniques of

under the direction of johannes mischo. the laboratory has a library and an experimental program and works in close cooperation with the institut fur grenzgebiete der psychologie und psychohygiene (institute for border areas of psychology and mental hygiene. address: belfortstr. 16, d- 79085, freiburg i. br, germany. abu yazid al-bestami (ca. 801.874) noted islamic mystic who founded the ecstatic school of sufism. born in bestam in northeastern persia, he became known as al-bestami. his claim that the mystic quest could result in complete absorption and identification with divinity is thought to have been an influence of hindu vedanta. in this respect, his heterodoxy was blasphemous to orthodox islam. beginning with the sufi concept of approaching divinity as the lover approaches the belov

s. she died in new york november 10, 1933. sources: adams, evangeline. astrology: your place among the stars. new york: dodd, mead, 1930. astrology: your place in the sun. new york: dodd, mead, 1928. astrology for everyone: what it is and how it works. new york: dodd, mead, 1931. the bowl of heaven. new york: dodd, mead, 1926. adams, john q(uincy, iii (1938) parapsychologist who experimented with school children and teachers to test clairvoyance and extrasensory effects. he was born march 7, 1938, in dallas, texas, and studied at oberlin college, ohio (b.a, 1960. adamski, george (1891.1965) first of the 1950s flying saucer contactees who claimed direct contact with beings who had traveled to earth in spaceships from planets in outer space. adamski was born in poland on april 17, 1891. he w

1920s, especially in south africa, the central african states, and such west african nations as ghana and nigeria. since world war ii there has been a noticeable popular response to such ideas. as early as 1925 the rosicrucians were present in west africa, and new thought was introduced into africa in the 1930s when several american teachers toured the country and assisted in the formation of the school of practical christianity in 1937 (now known as the school of truth. today a broad range of such groups as the church of religious science, the unity school of christianity, swedenborgians, and the church universal and triumphant are in existence. in the last two decades, guru-oriented groups such as eckankar, subud, and the grail movement, and some of the new japanese religions have appear

has been particularly strong in south africa, mostly among the white population, and has provoked the appearance of a reactionary anti-new age effort. most interesting has been the emergence of new indigenous african metaphysical movements. typical of these are the spiritual fellowship and the esom fraternity company, both operating in nigeria. the latter, for example, has established a training school specializing in the healing arts and sciences and what is called a cosmic hospital. the spiritual fellowship grew out of the literary efforts of a. peter akpan, who has developed an eclectic program of spiritual development aimed at attaining the higher levels of consciousness. yogi kane is a hindu teacher operating in the senegal, where he teaches what he terms egyptian yoga. east and west

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

n. encyclopedia of hoaxes. detroit: gale research, 1993. maclaine, shirley (shirley maclean beatty (1934) world-famous actress, dancer, movie star, and writer, whose books on her search for spiritual fulfillment have created widespread popular interest in psychic phenomena, channeling of spirit guides, and new age teachings. she was born on april 24, 1934, in richmond, virginia, and attended high school in washington, d.c. she began taking dancing lessons before she macionica encyclopedia of occultism& parapsychology. 5th ed. 952 was three years old; by the time she was 16 she was a chorus girl in new york in a city center revival of oklahoma! four years later, she was dancing in the chorus of pajama game and acting as understudy to carol haney, the show s leading dancer. when haney injure

the neoplatonists placed upon the pagan creeds during the first ages of christianity. maeterlinck, maurice (1862.1949) famous belgian writer and poet and winner of the nobel prize in literature in 1911. he was born in ghent, belgium, on august 29, 1862, and educated at the college sainte-barbe and the university of ghent. for a time he lived in paris, where he became associated with the symbolist school of french poetry. his first publication was serres chaudes, a volume of poems, in 1889. his play la princesse maleine, which appeared the following year, was praised by novelist octave mirbeau. although maeterlinck had already qualified for the legal profession, he decided to follow a literary life. from the very beginning of his great literary career, he was attracted by the problems of th

really happens that every doubt mars its perfection. faith must strengthen imagination, for faith establishes the will. because man did not perfectly believe and imagine, the result is that arts are uncertain when they might be wholly certain. agrippa also regarded magic as the true road to communion with god, thus linking it with mysticism. later magic with the death of agrippa in 1535, the old school of magicians ended. but the traditions of magic were handed down to others who were equally capable of preserving them, or were later revived by persons interested in the art. there was a great distinction between those practitioners of magic whose minds were illuminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic

e veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris martines de pasqually and louis claude de saint-martin, who founded the martinist school, which was continued by papus (gerard encausse. by the end of the eighteenth century, magic practice had reached its lowest ebb as emphasis on the exploration of causative agents centered on the physical world and supernatural explanations were pushed aside. it was not until the nineteenth century that a spreading mesmerist philosophy offered philosophical underpinnings for a scientific wor

reprint, mokelumne hill, calif: health research, 1972. reprint, boston: esoteric book, 1988. the virgin of the world. 1885. reprint, minneapolis: wizard s bookshelf, 1977. maitland, edward. anna kingsford: her life, letters, diary. london, 1896. the story of anna kingsford and edward maitland and of the new gospel of interpretation. birmingham, england: ruskin press, 1905. mak, a(rie (1914) dutch school director and experimenter in the field of parapsychology. he was born november 23, 1914, at alkmaar, netherlands. he was an instructor and director at sneek technical school, sneek, netherlands (1939.56, and later director (1959.60. mak was a member of the amsterdam parapsychologische kring and served as research officer of the studievereniging voor psychical research (dutch society for psy

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

had broken their connection with him, convinced either that he was lying or that evil space people were misleading him. born in poland, adamski emigrated with his parents to upstate new yo rk when he was one or two years old. in the early 1920s he m oved to california, where he eventually established a role for himself on the local occult scene as head of the royal order of tibet, a metaphysical school based on channeled teachings from tibetan lamas. w h e n flying saucers became an object of popular i n t e rest in the late 1940s, adamski pro d u c e d photographs of alleged spacecraft; some of the pictures we re said to have been taken t h rough his six-inch telescope. published in the popular occult and paranormal digest fa t e in 1950 and 1951, the photos along with accompanying text

fetimes and enough karmic experiences to transcend death. he is in charge of the transition into a new age which will occur sometime in the near future. anthon claimed that many incarnate beings do not know their true identity; thus they have to be awakened to it. see also: contactees further reading sprinkle, r. leo, ed, 1982. proceedings: rocky mountain conference on ufo investigation. laramie: school of extended studies, university of wyoming. antron driving along a section of highway between jacksonville and callahan, florida, one august night in 1974, businesswoman lydia stalnaker saw a bright, flashing light just above some nearby treetops. a suffocating sensation enfolded her, and she lost consciousness. when she awoke, she was still behind the wheel, but on a different road. soon s

during one expedition, they captured a giant cave moth, preserved it in a bag, and brought it up with them. when they opened the bag, however, the sunlight disintegrated the insect into a fine dust. not long afterward, wight decided to stay with the underearth people. according to one source, all evidence of [his] ever existing began to mysteriously disappear from the surface. birth certificates, school records, computer records, bank records, etc, all seemed to vanish, apparently the work of someone in a very influential position (untitled, n.d. other members of the group made another trip into the cave, where they saw their friend for the last time. wight returned once to the surface to meet david l. in 1980, marcoux saw the manuscript and read wight s words addressed to him: yes, charle

zling of ce3s. far stranger and much harder to believe was the testimony of a young brazilian, antonio villas-boas. villas-boas came to the attention of ufologists in november 1957, when he wrote a letter to a journalist who had written about ufos. soon afterward, the journalist, joao martins, brought villas-boas to rio de janeiro, where he and physician/ufologist olavo t. fontes, of the national school of medicine of brazil, interviewed and examined him. the young man claimed that in the early morning hours of october 16, occupants of a ufo took him into the ship and left him alone in a room. a naked, essentially humanlooking young woman soon joined him there, eventually engaging with him in two sex acts. before leaving, she made a gesture that led villas-boas to believe she would bear hi

wo-hour period of which the hills had no conscious memory and for which they had never been able to account; to them it had always been a puzzling period of seemingly inexplicable amnesia. missing time, hypnotic regressions, gray aliens, and medical examinations would play large roles in the emerging abduction phenomenon. 66 close encounters of the third kind a drawing by a pupil at ariel primary school in ruwa, zimbabwe, where a group of children saw a ufo and aliens land on september 16, 1994 (fortean picture library) in time, such abduction reports the subject of a separate entry would overwhelm ce3s as historically understood. nonabduction ce3s would diminish in number and, in time, slow to a trickle, though they would not entirely disappear. one particularly well-documented incident r

FAUST

down, a grant of power he besought, and when he went to fetch his crown, the fool s-cap too for us he brought. now we are all new-born in years, and every well-sophisticated man happily draws it over head and ears. akin to crazy fools he now appears, under it acting wisely as he can. i see the crowds are coming yonder, some pair in love, some swing asunder, crowd presses crowd, like youth let of school. come in or out, let naught be daunting! now too as ever holds the rule: a hundred thousand follies vaunting, the world remains one great, big fool! flower girls [song accompanied by mandolins. that ye may approval tender we re adorned tonight in sport; florentines, we joined the splendour of this festive german court. flowers in our chestnut tresses we are wearing gay and bright, silken th

petitors of all kinds no one allows another to begin a speech. one slips past with a few words. satirist. know ye what my soul as poet chiefly would delight and cheer? sing and say, if i dared do it, that which none would like to hear. the poets of night and churchyards excuse themselves, because they are just engaged in a most interesting conversation with newly-arisen vampire, and from it a new school of poetry may perhaps arise; the herald is obliged to accept their apologies and meanwhile he calls forth greek mythology which, in modern masks, loses neither its character nor its charm. the graces. aglaia. charm we re bringing into living, so be charming in your giving! hegemone. charming be ye in receiving! lovely is desire s achieving. euphrosyne. and when peacefully ye re living, be m

fearful favour for the youth! mephistopheles be still and let the phantom do all that it will. a courtier she steals away, light-footed. he awakes. a lady just as i thought, another look she takes. a courtier he is astounded, thinks a wonder doth occur. a lady but what she sees, no wonder is to her. a courtier she turns around to him with charming grace. a lady i see, she ll take him now into her school; stupid is every man in such a case. he thinks, i guess, that he s the first- the fool! a knight she ll pass with me! a fine, majestic air! a lady the courtesan! how vulgar, i declare! a page where he is now, oh, would that i were there! a courtier in such a net who would not fain be caught? a lady through many hands has gone that jewel rare; even the gilding s rather worse for wear. anothe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

he correlations between the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord be pleased with their souls, steeped our family life in the extraordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of my bar mitzvah,1 and observing my mother lighting candles on the sabbath. but, as my heart opened and mind developed, i could not shake a feeling from deep within myself that rabbinical

qabalistic alef of unity. open gate: appellation for the central column of the tree in general, and the gate of the gimel in particular. organ of the tongue: a term for the alef of unity, and the root of small face in the throat center of the sefirah knowledge/ first in the sefer yetzirah. organ of nakedness: a term for the ayin of vast face in the sefer yetzirah. o.t.o: order templis orientis, a school of the practical qabalah that was a breakout group from the golden dawn. pagan: latin-based appellation given to the indigenous spiritual traditions of western europe that preceded the colonization by christianity. paniel (hebrew: face of el: name of vast face; the angel with whom ya aqov wrestled in the torah. partzufim (hebrew: veils, curtains, faces: a term prominent in lurianic teaching

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

, quam ego philosophiam catholicam uoco. secunda, tertia, et quarta pars est triplex merchiana, correspondentes triplici philosophiae particularis, de divinis, de mediis& sensibilibus naturis.3 the first of these parts of speculative cabala, described as "catholic" philosophy done with revolving alphabets, is thought by scholem to refer to letter-combinatory techniques of abraham abulafia and his school, the path of the names. the second with its allusion to the three worlds the supercelestial world of the sephiroth and the angels, the celestial world of the stars, and the sensible or terrestrial world would presumably correspond to the path of the sephiroth. in the third of the cabalist conclusions, pico gives a definition of practical cabala: scientia quae est pars practica cabalae, prac

ogia laid a greatly increased em- 1 see pagel, paracelsus, pp. 218 ff. 2 c vasoli "francesco giorgio veneto" in test, wnan, pp. 79 ff. 3 see below, pp. 441-2. i.5i renaissance magic and science phasis on the sun, and two of the prisci thealogi in ficino's lists' had taught that the earth moves. these were pythagoras and philolaus; the latter had published the astronomical views of the pythagorean school, which were that the earth, sun, and other bodies revolve around a central fire. the cult of hermes trismegistus also tended to suggest a different position for the sun to that which it held in the chaldean-ptolemaic system, universally accepted in the middle ages. the egyptian order of the planets was different from the chaldean order, for the egyptians put the sun just above the moon, and

ersal romanitas, and so to lead the world out of the ages of barbarism and into a new golden age of classical culture.2 for the follower of the other tradition, the golden chain of pia philosophia, running from the prisca theologia to the present, threads its way through the middle ages and he finds some of his most revered platonists in the ages of barbarism. scholastic philosophy (for the other school the acme of barbarism) is for him an important source of pia philosophia, to be collated with his neoplatonic and other sources. ficino makes much use of thomas aquinas in his presentation of his christian synthesis; and a large proportion of pico's nine hundred theses are devoted to mediaeval philosophy. in his famous and oft-quoted letter to ermolao barbara, pico 1 poggio's de nobilitate

heologia and neoplatonism as the basis of a christian religious synthesis, in which all gentile philosophy pointed towards christianity. this theological or syncrctistic use of prisca theologia is quite independent of magic and it is highly developed in many french theological writers of the sixteenth century. pontus de tyard, bishop of chalons, is an extreme example of it: from the holy egyptian school. has descended to us the secret doctrine and salutary knowledge of the ternary number, so greatly reverenced that the essence of the world is entirely attributed to its disposition of number, weight, and measure. a secret which the magi understood under the three gods whom you have named. for by oromasis they understood god, by mitra, the understanding, or that which the latins call mens, a

metic treatises, read by bruno as records of the ancient egyptian rehgion and ethic which he is reviving, there was another certain influence, namely that of the zodiacus vitae (first published in 1534)3 of 1 see above, p. 115. 2 spaccio, dial. 3 (dial, ital, pp. 799-80. 3 the work was very popular, particularly in protestant countries, because of its satire on monks. in england, it was used as a school textbook; see foster watson, the zodiacus vitae, london, 1908, p. 5. there was an english translation by barnabe googe (reprinted with an introduction by r. tuve, scholars' facsimiles and reprints, new york, 1947- 223 giordano bruno in england: the hermetic reform palingenius. in this didactic latin poem, palingenius goes through in order the twelve signs of the zodiac attaching to them his

FRATER ELIJAH ANGELS OF CHAOS

situation as demonic forces attempt to tear the initiate apart for the duration of this trial. we see a doorway on it s side in the shape of daleth, with some form of monster coming out of it. iii/2b: this being the first explicit reference to the scarlet brotherhood. and our rejection of the concepts and truth of both the brother of the star and the babe of chrnzn. being exalted in scarlet. our school and way is, and has been. a paradigm for the new aeon if you will. the sigil of our lady is shown. iii/3a: this being a reference to the trials of the shell of the magician when engaged in intercourse with the almighty. this obviously being an illusion (because we can represent it. but coming so close to this thing sends any fragment of self into burning pain& ecstasy. we reject (sort of) d

FRATER TENEBROUS CULTS OF CTHULHU

ns of being different he could read fluently at the age of four, and would spend hours in his grandfather s extensive library, studying volumes of history and mythology. his grandfather also introduced him to local folk tales and myths which he would later draw upon in his evocations of the imaginary new england landscapes of arkham, dunwich and innsmouth. he began his formal studies at hope high school, providence, but was largely self-educated due to an unstable constitution, which lead to long periods of absence from school. he preferred the company of adults to that of other children, who disliked him because of his delicate nature and precocious intelligence. instead of joining their juvenile games, he developed his own, interior world of the imagination through writing, and at the ag

FRATER U D PRACTICAL SIGIL MAGIC

nd amulets out of them. in this case, you will want to use more durable materials. one way of doing this is by drawing the sigil on a piece of parchment or sturdy paper. if you charge it sex magically, you may put some sexual secretion liva) on it for support after activation. after banishing, you can roll up the paper or parchment and wrap some yarn or silk thread around it. depending upon which school of gisolation techniques h you belong to, you may either seal this roll with pure beeswax or sew it into a piece of silk, linen or leather, etc. if you want to wear the amulet or talisman, it is advisable to make it into a necklace or tie it to a thong. having served its purpose, the magical tool has to be burned, buried or thrown in water. before doing so, you can discharge it under runnin

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

increasing value as instruments for his expression. but his pilgrimage through matter was undertaken for the purpose of making him an independent creative intelligence, and to attain that end it was necessary that he should at the proper time, be emancipated from the guardianship of the gods, so that he might learn to create, not only for himself, but also to aid and to teach others in the great school of life. during the course of his evolution, man has become more and more enlightened concerning the mystery of life; but nevertheless, it is only a few hundred years ago when life and liberty were endangered by the expression of opinions in advance of the commonly accepted views. it was for this reason that the alchemists who had studied more deeply that the majority, were forced to embody

hat token as a son of the widow and the lucifer spirit. therefore we shall trace hiram abiff to his next embodiment by that mark, and as evidence given by a party against his own interest is particularly valuable according to law, we call special attention to the following points gained from the catholic latin testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passe

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

scale and show the cosmic purpose of these two great organizations, which are so bitterly antagonistic to each other. we do not aim to reconcile them, however, for though they are both designed to further the emancipation of the soul, their methods are different, and the attributes of the soul fostered by one method will indeed be very different from the quality of the soul nurtured in the other school. therefore, the strife must continue until the battle for the souls of men has been lost and won. the issue is not, however, the persistence of the masonic or catholic institutions; but the outcome will determine the nature of the training humanity will receive in the remaining periods of our evolution. we shall endeavor to show the cosmic root of both of these institutions, the purpose of

ible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively polarized, so that under the impulse of their dynamic energy th

nd abel has been perpetuated from generation to generation among their respective descendants. nor could it be otherwise, because one class as temporal rulers aim to lift humanity to physical well-being through conquest of the material world, while the priesthood is their role as spiritual guides urge their followers to forsake the wicked world, the vale of tears, and look to god for comfort. one school aims to turn out master workmen, skilled in the use of tools wherewith they may wrest a livelihood from the earth, which was cursed by their divine adversary jehovah. the other produces master magicians, skilled in the use of the tongue in invocation, and by the use of the tongue they gain support from the toilers here and pray themselves and their charges into heaven hereafter. after the f

the call of solomon, and the queen of sheba could not escape the conclusion that this marvelous miracle was wrought by another and one who was greater than solomon. and so she insisted on knowing and seeing this king of crafts and his wonderful workmen, much to the chagrin of solomon, who felt that he had fallen in her estimation. the temple of solomon is our solar universe which forms the great school of life for our evolving humanity; the broad lines of its history, past, present and future, are written in the stars, its main outlines being discernible to anyone of average intelligence. in the microcosmic scheme, the temple of solomon is also the body of man wherein the individualized spirit or ego is evolving, as god is in the great universe. work on the true temple, as we are told in

examine people upon a somewhat higher rung of the ladder of evolution, the basic color or vibration radiated by them is seen to be of an orange hue, the yellow of intellect mixed with the red of passion. by the spiritual alchemy unconsciously performed by them as they travel along the path of progress and learn to make their emotions subservient to mind a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruistic christ spirit whose vibrations produce a yellow color which is thus mingling with the red and will gradually obliterate it. the golden aureole painted by the artists gifted w

FULL MOON RITUALS

s he moves, deer asperges the dark flagstones- as well as any whom indicated through glance or nod their desire- with fresh rain water "of water is this circle cast. fluidly, the energies within may ebb and flow" completing his first circumambulation, deer returns to their altar and replaces the bowl after asperging himself. next, he retrieves the turtle shell he'd found in the forest during high school and kept ever since. again he takes the perimeter and moves deosil, now sprinkling- ever so lightly- the stones and those participants so desirous with glittering sea salt ground to the finest of powders "with salt of the earth is this circle cast" deer sings "as mother earth both elaborates and contains the energies of life, so may our circle" back to the altar and replacing the bone bowl

FULLER J F C SECRET WISDOM OF THE QABALAH

h must not be divulged. h the fountain-head of this doctrine is the zohar, or book of splendour, a vast jumbled commentary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. from adam it passed secret wisdom of the qabalah page 10 over to noah, and then to abraham, the friend of god, who emigrated with it to egypt, where the patriarch allowed

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

e ficus, the female tree of life, represents the life of the soul, while the palm, the male tree of life, is that which gives physical life, which also is the true significance of the word "lord" when, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. by these ideas is suggested the thought which among a certain school of psychologists of the present century seems to be gaining ground, namely: that man is a dual entity, or, in other words, that he has a subjective mind and an objective self, which so long as this life endures must co-operate or work together. in the following descriptions of egyptian emblems, will be perceived some of the changes which finally took place relative to the idea of sex in the

t! delusion fashioned it! safe pass i thence--deliverance to obtain"[60 [60] edwin arnold, the light of asia. regarding the opinions of the ancients on the subject of the eternity of matter, higgins, in his learned work on celtic druids, says "the eternity of matter is a well known tenet of the pythagoreans, and whether right or wrong there can be no doubt that it was the doctrine of the oriental school, whence pythagoras drew his learning. it was a principle taken or mistaken from, or found amongst, the debris of that mighty mass of learning and science of a former period, of which, on looking back as far as human ken can reach, the most learned men have thought that they could see a faint glimmering. indeed, i think i may say something more than a faint glimmering. for all the really val

n together.[127] a similar story is related of crishna. this indian god, the same as christ, cured a leper. a woman, after having poured a box of precious ointment on the head of crishna, was healed; so also a woman anointed the head of jesus. crishna when but a lad displayed remarkable mental powers and the most profound wisdom before the tutor who was sent to instruct him. christ astonished the school-master zaccheus with his great learning.[128 [127] gospel of the infancy, ch. iv [128] gospel of the infancy, ch. xx. crishna had a terrible encounter with the serpent calinaga; the infant christ had also a dreadful adventure with a serpent. now this calinaga which crishna encountered was a serpent goddess who was worshipped by the sect in india which was opposed to the adoration of the mal

o in 1697 visited all the holy places in and around jerusalem, state that the entire city, but especially the sites of moriah, zion, and suburbs were hotbeds of fire and phallic worship as usually developed still in the east. the topography of ancient delphi, on the site of which was built the village of kastri, and at which place excavations are now being made under the direction of the american school of archaeology, has ever been a place of peculiar interest to the mystic. here are to be found all the natural features and objects which gladden the heart and stimulate the imagination of a solo-phallic worshipper. the holy mt. parnassus, the fountain of kastali, the deep cave said to be pythian, and the remnants of huge sepulchres hewn in the rocks all conspire to make of this spot a perf

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

hough'in a shyandnervous manner,fori was ever consciousofanawkwardgait in childhood,andofthestrictures and privationsofpoverty. in spiteofthis, serving atthealtar gavehimhis 'loveofthealtarandofallthatbelongsto rites. 267it gave methesenseofthesanctuary,ofaworldand a call therein'(slt,p.22).nordidthechurchneglect his education,althoughwaite is characteristically vagueabouthis schooling.ofthefirst school he saysonly'withwhomandwhereitwas-inwhatstreetnotfaraway-icarrynonotion',althoughhe recallshimselfinwhollynegativetermsas"backward,nervous, self-conscious andself-disrrustful--aconditionreinforced,nodoubt,bythe. frequentunsettlingmoves fromonetemporaryhomeinkentishtownto 225 another.4duringtheearlypartof1870 heattendedthebellevue academyunderits principal,georgewhite,a prolificauthorofbothe

trified by an astonishing anduntowardoccurrence.theamiable and excellentmrkirkbyhad vanished in a certainnight,makingoffwithany ready cashthathe found in his sisters' purses. iwenthomewithmy strange story and never heardwhatbecameofhim'(sly,p.37).after this fiascothefamily moved tobayswater-notsomuchto be nearmrslovell in ledburyroadas to enablearthurtoattendst charles's college, a catholic boys' school housed atthattime in a tall building adjoiningthechurchofstmaryoftheangels.thecollege had been founded in 1863 by cardinalmanning'snephew,william,and by 1870 ithadgained a considerable academicreputationwhileendeavouring'tobringeducationwithinthereachofallwhodesire asoundandhighcourseofinstructionfor their sons at a moderate cost. waite claimed to have spent three years as a day-boyatst cha

have spent three years as a day-boyatst charles's college,buthe doesnotappear ontheclass listsuntil1872, andalthoughhis name is ontheregister for january and february 1873 there is no recordofhis attendanceorprogressduringthatterm(it was probably at thistimethathe 'fell illwithscarlet fever).hewouldalsothenhave reached fifteen yearsofage, andthusbecome a seniorstudentwitha consequent increase in school fees from 12 to 15 guineas a year. it was already proving difficult for waite'smotherto pay for her son's education and it seems likelythatby 1873 she could nolongerafford to keephimat school.whatwaitewasdoingduringthetimebetweentheflightofmrkirkby andhisentryintost charles's college isnotclear: perhapsitwasthenthathelearned frenchfromhis mother,forit wasduringhistimeatthecollegethathe 'lea

'penny dreadful. it was an entertaining story:once upon atime-itis the fairy tale beginning; and therefore a very goodone-i was walking up pentonvillewithmyoidfriend, a.e.waite. it was a grey afternoon; one must.alwayschoose a grey afternoon if one would walk fitly up pentonville. i think we were settingouton a journey to explore stoke newington,withthe view of determiningwhetheredgar allan poe's school were still in existence.this was a matter which had engaged us both, at odd intervals, for years, and we had setoutmany times on the adventure,buthad always wandered away on quite alien trails and on haphazard quests; and to this day the matter remains so doubtful thatiam not quite surewhetherwaite and i ever discovered the school in the dim english village which poe describes in 'william w

again reply that i have(studiesinmysticism,pp. 133-4).whathe didnotadd wasthatwhentheseevents occurred he was seeking, and half-believed he had received; a message from his sister.thefirst seance waswithwilliameglinton,"ayoungmediumwhohadproduced amazing materializationsduringthe1870sbutwhobythemid-1880s was concentrating on slate-writing(theproductionofalleged spirit messages on sealed or locked school slates);amonghis sitters for this formofcommunication had been w. e. gladstone,whowas convinced that the phenomena were genuine. waite and dyce visited eglinton on 19october1885 and waite afterwardswroteout a full account of the sitting, although thefinalleaf of the manuscript isunfortunately in suchpoorstate as to be almostwhollyillegible. eglinton proved to be a prepossessingyoungman:'his

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ectitude and purityofdesign'oftheir fraternity, and he took great pains to show the14thegoldendawnconformity of astrology with christianity and to urge 'the young student in astrology' to lead an upright and sober life. similarly, francis barrett, when advertising for students in the pages of his textbookofceremonial magic,themagus,orcelestialintelligencer(1801),gave as two of the purposes of his school 'to promote the discoveryof whatever may conduce to the perfection of man' and 'the promulgationofwhatever may conduce to the general happiness and welfare of mankind'.itis unlikely in the extreme that he intended this as a means of promoting illuminized radical politics. but whether one sees it as revolutionary or respectable, the hermetic orderofthe golden dawn was primarily a magical ord

m propagated theorderinengland-butlater occultists convinced themselves that he did simply because they wisheditto have been so.hadthere been an english rosicrucianorderin1800it is inconceivable that it would have been unknown to francis barr255 ett,buthe makes no reference to such anorder-eitherpast orpresent-inthemagus,even though he discusses alchemy at length and promises that students of his school will 'acquire the knowledgeofthe rites, mysteries, ceremonies and principlesofthe ancient philosophers, magi, cabalists, adepts &c'.hedid, however, limit the numberofstudents to'nogreater number than twelve' and it is possible, assuming that he everhadany students, that they saw themselves as a secret fraternity and allowed others to label them as rosicrucians. certainly in1833godfrey higgi

its true name is only told to initiates, and the few outsiders who have heard of its existence onlyknow the society as"thehermetic students of theg.d, it was signedbyw. wynn westcott, who quite unnecessarily gave his addres8-396 camden road, london, n. or was it unnecessary? it is difficult to imagine anything that would have excited budding occultists more than to tell them that the kabbalistic school which had trained eliphas levi survived and flourished in england. it is also difficult to imagine that both26thegoldendawnquestion and answer were anything but a 'put-up job, for it was westcott who invented the golden dawn's hebrew name, and westcott alone who adopted the mannerism of ending levi's christian name with a 'z. and it was westcott, as we shall see, who invented rather more th

d rule the isis-urania temple no. 3'.thisthey duly did, their first act being the initiation of nine members at the spring equinox ceremony that same march.thefirst of the new initiates was miss mina bergson, the sister of the philosopher henri bergson, soon to bemrsmathers and thus central to the entire story of the order. mathers himselfis an enigma.hewas born in1854,educated at bedford grammar school and lived with his widowed mother atbournemouth255where he was made a mason in18n-untilher death in1885,when he moved to london to dedicate himself to hermetic philosophy, magical practice and an obsession with his fancied jacobite ancestry. his later history is one of growing eccentricity, of delusions both of persecution and grandeur, and of paranoia: it is also, to a large extent, the hi

fhis scholarship it is not for me to speak, so far was it beyond my own, and brodie-inneswasa scholar. brodie-innes also claimed for mathers the 'loyalty and affec255 tion' in later days of members of the golden dawn, a claim patently false and on a par with mina mathers' mendacious assertion that 'in 1888, after the publication of theqabalahunveiled,my husband started the working of his esoteric school..drwoodman anddrwynn-westcott aided in the adminis255 trative side of this school and its teaching to a certain extent" mathers' role in building the golden dawn was undoubtedly a crucial one, but he did not found the order; it was westcott who blended fantasy with reality and created it from nothing. and he was determined that it should be the only rosicrucian order. at first it was not, f

GILBERT THE MAGICAL MASON

on from orthodox sources, dared to express an opinion of his own. of such a sort were the few defenders of rosenkreuz, and their pamphlets are mostly anonymous, to avoid open persecution, while the authors who wrote in condemnation signed their names in full with many ecclesiastic titles. none of the minor clergy, whatever they thought or felt in private, dared publish any defence of a teacher or school which conflicted with the dominant faith: a few exalted clerics, priors and abbots, did, as i shall no doubt be reminded, both profess and practise hermetic science and alchemy;butthen an abbot- as he of spanheim, i mean the notable trithemius; or a prior like valentine; or a bishop, like he of ratisbon, albertus magnus, were living in safety among a crowd of retainers, and the holy father'

the 120 years passed away, and the order still flourished; faithful initiates still studied, watched and waited, until the fateful hour was struck on the clock of time, and in 1584 the secret was discovered. i will read from the original work, in its earliest english translation by eugenius philalethes, that is, thomas vaughan, printed in london, 1652:theyear following, aftern.n.had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus' purse, he thought (being a good architect) to alter something of this building, and to make it more fit: in such renewing he lighted upon the memorial table, which was cast of brass, and containeth all the namesofthebrethren, with some few other things; this he would transfer in another more f

which seemtome to exist betweenthenarrativeofchristian rosenkreuz and the origin of the theosophic prop255 aganda.letno error be made by you as to what is here said: the rosicrucian establishment, admitting of no demonstration, may be, if it seem good to you, regarded as a myth. theosophy is to us a great fact.butfor myself i studied western mysticism twenty years before i became a pupil of this school, and i esteem it highly, and so for me it is no slight to theosophy to compare it totheworkofchristian rosenkreuz. i admitthatthe present work ofthetheosophical society is exalted in its aim, and is becorr--ig universal in its distribution and so far excels theroleoftheideal rosicrucian, whose zeal wasmuchmoreturnedto personal development; as such, however, i am prepared to contend for the

rk ofthetheosophical society is exalted in its aim, and is becorr--ig universal in its distribution and so far excels theroleoftheideal rosicrucian, whose zeal wasmuchmoreturnedto personal development; as such, however, i am prepared to contend for the valueofhermetic initiation;butthat is not before you this evening. my intention is the more admissible becauseh.p.[blavatsky] ever declaredthatthe school of learned men who instructedherto promulgate their doctrines, has been in continuous existence for ages;andthat they have at several times, notably intheclosing twenty-five years of each century, authorized and guided some effort at the spread of true occult philosophy. until the contrary is proved, it is admissible to argue that the legendofchristian rosenkreuz narrates a minor display of

his numerousandelaborate treatisesuponall sorts of subjectshumananddivine, rosicrucianandcabalistic.theclassical researches offluddassisted in laying the foundations ofmodernchemistry,buthave long since passedintooblivion.ourancientfraterwas the real founder of rosicrucianism in thiscountry,andhis fame has never been surpassed, as an originalthinkeror mystical philosopher. he waschiefofthemedical school which laid claim tothepossession oftherosicrucian key to the universal science, oftheconstitution of the universe,ofthis world and of man. he framed a more consistent viewthanthenotable paracelsus who precededhim;his works gave rise to somuchdiscu.sionamongthelearned of his ownandthenext generationthateven his errors led tomuchenlightenment.50themagical masonalways an earnest christian in h

GILBERT THE SORCERER AND HIS APPRENTICE

ath this paranoid exterior what manner of manwashe?toolittle is known of his early life, and his biographers have been.toopartisan for anythingbutphantomflesh to be placed over the bare bones of his life.itis most unlikely that a final answer will ever be given.8thesorcerer and his apprenticehe was born samuel liddell mathers at hackney, in east london, in 1854 and was educated at bedford grammar school.2during the 1870s he lived with his mother at bournemouth, where his everyday life as a clerk was soon interspersed with dreams of military glory in the first hampshire infantry volunteers (although he was never an officer, despite being photographed in a lieutenant's uni255 form, and with the ceremonial glory of freemasonry through his initiation in the hengist lodge in 1877. at this time

ed about among the crofters, and got the old people to tell me stories of the 'little people, and the seal men and women, and the water folk, and the ridersofthesidhe",and of their own experiences. here it was thatimet with a girl who had more knowledge of elementals thananyonei have since met. half-witted she was, so the schoolmaster told me; it had been utterly impossibletoteach her anything at school; he doubted whether she could even read or write intelligibly,buthe was a lowlander from the border country, and rather fancied himself on a certain intellectual agnosticism. anyhow this girl had a certain sweet wisdom of her own, which was perhaps beyond anything that was taught in the school. she told me that whenever any of the kings of the elements came across the island, anyone who kne

liar to us than, say, the tudor period in our own country. and this is notably the case with their occultism, with only this exception, that with them it was far more precise and scientific than it ever was in this country, or in modern times, and for that reason intensely valuable to the student of today. the kings and priests of egypt were the elect of those who had studied with success in the 'school of wisdom, a philosophical aristocracy, chosen because they were not only wise, but could use their wisdom. the staff of the king-initiate was of so mighty a potency that, with it in his hand, the leader of armies was as mighty as pharaoh himself.drwynn westcott writes:'instudying egyptian magic one has at once a thoroughly scientific satisfaction. one is troubled with no vague theories;but

ds of years that we read in the zodiac. the book of revelation is one of the greatest astrological books that ever was written. the jews, phoenicians, and the phrygians, all just about the time of christ's coming went strangely back to egypt; this was outwardly caused by the power and the policy of alexander the great. the pupils went back to their old master, and so we have the great neoplatonic school founded inalexandria,255we get the hermetic doctrine in its then state. the result of this concurrence is exceeding instructive in working out this hermetic philosophy. these concurrent streams passed on through the middle ages; and through these times of darkness and of materialism the philosophy was kept alive in occult schools- as has always been the case throughout all history; whenever

e schools. when the people grow fit to understand these parables and dark sayings, then again they are told openly. there were many of these occult schools, and many exist to this day.anenormous amount of learning exists in them, an amount those outside do not credit. the rosicrucian body is a solid fact, and not the sub-section of freemasonry which goes by that name; it is absolutely an esoteric school, possessing extraordinary wisdom.162 the sorcererand his apprenticea large amount of wisdom has also been preserved among the freemasons, although they have lost a great deaf of what they ought. to have; they have a large quantity. of exoteric symbology, but, sad to say, they have in great part lostthekey toitin the meantime, the knights templars in the middle ages again, handed down a grea

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

ssociation for the advancement of science on the recommendation of the physicist j. p. joule who was a student of dalton. there is a similar lack of proof for many other claims made either by him or on his behalf. thus his son, charles albert beswick, stated in an obituary (new church messenger 29 july 1903, p. 59) that in 1847 his father was principal of the salford and manchester new-church day school and leader of the haslingden new church society. however. in the records of the general conference of the new church there is no reference at all to his holding either post or any other: and yet he was at manchester at the time and in 1847 published his first book, how are worlds made? being a new system of cosmogonical philosophy, at haslingden. he next appears, according to himself, as a

GILBERT R A THE MASONIC CAREER OF A

me waite was castigated, and with justification, for his peculiarities of style, for his frequent errors of historical fact and for his cavalier attitude and contemptuous references to his contemporaries. all this must be admitted against him, but he was also a highly original thinker who broke completely new ground with his studies of what he termed the 'secret tradition, while, for the esoteric school of thought within freemasonry, he has been the most pervasive and powerful influence of this century. as such, his writings deserve more careful and objective analysis than they have received to date, and it is the purpose of this paper to encourage such analysis by demonstrating, through a study of his masonic career, both waite's originality and his continuing influence. unlike many of hi

trospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various sec

GLOBAL FREEMASONRY

res given by a.e. waite constitution of the secret college of ride freemasonry is a subject that has attracted much discussion for centuries. some have accused masonry of fantastic crimes and misdeeds. however, instead of trying to understand "the brotherhood" and criticizing it objectively, critics have been unduly hostile to the organization. this book contains a true exposition of masonry as a school of thought. the most important unifying influence among masons is their philosophy which can be best described according to such terms as "materialism" and "secular humanism" but, it is an errant philosophy based on false suppositions and flawed theories, as you will see in this book. in this book, the reader will also be presented with a summary of the history of the masons struggle agains

qur'an, general information from the qur'an, the mature faith, before you regret, our messengers say, the mercy of believers, the fear of allah, jesus will return, beauties presented by the qur'an for life, a bouquet of the beauties of allah 1-2-3-4, the iniquity called "mockery" the mystery of the test, the true wisdom according to the qur'an, the struggle against the religion of irreligion, the school of yusuf, the alliance of the good, slanders spread against muslims throughout history, the importance of following the good word, why do you deceive yourself, islam: the religion of ease, zeal and enthusiasm described in the qur'an, seeing good in all, how do the unwise interpret the qur'an, some secrets of the qur'an, the courage of believers, being hopeful in the qur'an, justice and tole

ntastic crimes and misdeeds. instead of trying to understand "the brotherhood" and criticizing it objectively, critics have been unduly hostile to the organization. for their part, masons have deepened their traditional reticence in the face of these accusations, preferring to present themselves as an ordinary social club which they are not. this book contains a correct exposition of masonry as a school of thought. the most important unifying influence among masons is their philosophy which can be best described according to such terms as "materialism" and "secular humanism" but, it is an errant philosophy based on false suppositions and flawed theories. this is the basic starting- point from which masonry must be criticized. it is necessary to point out from the start that such criticism

, and aims to establish them throughout the world. this organization is masonry masons and ancient egypt the ancient egyptian materialist philosophy continued to exist after this civilization disappeared. it was adopted by certain jews and kept alive within kabbalist doctrine. on the other hand, a number of greek thinkers adopted the same philosophy, and reinterpreted it and perpetuated it as the school of thought known as "hermeticism" the word hermeticism comes from the name of hermes, the greek counterpart for the ancient egyptian god "thoth" in other words, hermeticism is the ancient greek version of ancient egyptian philosophy. master mason selami isindag explains the origins of this philosophy and its place in modern masonry: in ancient egypt there was a religious society that bequea

bequeathed a system of thought and belief to hermeticism. masonry held something similar to this. for example, those who had come to a certain level attended ceremonies of the society, revealed their spiritual thoughts and feelings and trained those who were at a lower level. pythagoras was a hermeticist trained among them. again, the organization and the philosophical systems of the alexandrian school and of neoplatonism had their origins in ancient egypt and there are some significant similarities between them and masonic rites.60 isindag is much more overt about the influence of ancient egypt on the origins of masonry when he declares "freemasonry is a social and ritual organization whose beginnings go back to ancient egypt."61 many other masonic authorities maintain that the origins o

GNOSTIC CATECHISM

me waite was castigated, and with justification, for his peculiarities of style, for his frequent errors of historical fact and for his cavalier attitude and contemptuous references to his contemporaries. all this must be admitted against him, but he was also a highly original thinker who broke completely new ground with his studies of what he termed the 'secret tradition, while, for the esoteric school of thought within freemasonry, he has been the most pervasive and powerful influence of this century. as such, his writings deserve more careful and objective analysis than they have received to date, and it is the purpose of this paper to encourage such analysis by demonstrating, through a study of his masonic career, both waite's originality and his continuing influence. unlike many of hi

trospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for two terms at the roman catholic school, st. charles's college in bayswater, in 1874. 5[5] slt, chapter 2, passim after his sister's death in 1874 waite began to lose his faith in roman catholicism, although he retained a great love for its ceremonial, utilizing a number of elements of the roman liturgy for the rituals which he constructed in later life for his various sec

GNOSTIC HANDBOOK

e was a primal universal religion, this religion diversified as man spread across the earth and different cultures and nationalities development. accordingly, remnants of this perennial philosophy are found within the various traditions, belief systems and faiths. these faiths rather than being the primary sources of wisdom within themselves are actually remnants of one earlier, and more pristine school of knowledge. as time progressed the higher kingdoms saw the loss of gnosis and therefore chose to restore the structure of the mysteries. when jesus came of age within the essenes he purified the structure of the mystery traditions and re-instated the original gnostic faith. hence, the gnosticism of jesus is not superior to other gnostic traditions, but is a refinement or adaptation of an

ostic pleroma) and had eternal, abstract qualities. it is from this world of ideals the lower worlds emanate, resulting in the physical world. platonism, neo platonism and gnosticism argue between themselves in regards to the nature of matter. while all posit a demiurge which created the material dimensions, the nature of this being (from demonic to malefic, bungling to a demi-god) depends on the school and sect. plutarch (45-125ad, for example, posited a negative world soul (demiurge) and hence heralded a reconciliation between platonic and gnostic thought. when the platonic model was combined with pythagorean mathematics a hierarchical structure rethe gnostic handbook page 19 sulted. this early model which spanned the universe from the "all" to matter, was probably the map from which lat

rms of scripture. the satan as tester image is primarily old testament, the watchers are found primarily in the book of enoch (but also referenced subtlety in the ot& nt, the image of satan as bad mind is primarily new testament. these three motifs are found in all aspects of gnostic, essene and christian literature. for example, the demiurge. the demiurge as saturn is not evil but only the harsh school teacher, yet within the watchers the demiurge is desire (pride, uncontrolled lust etc. all fallen spirits are demiurges, all have desire to leave their station and enter earth. while the demiurge in man is the ego. these three different motifs explain the strange amalgam of tales we have throughout the bible about evil which range from the fall of lucifer (light bearer (the watchers, jesus

eternal truth. each insight may vary not only according to the environment and experience of the author, but to the stage of his or her life and the suffering he or she has or has not experienced. dualism therefore is a matter of perception, not one of cosmology. in the institute we call it perceptional dualism. the nature of perceptional dualism is much like that of a classroom. like children in school we may sometimes hate our teachers and other times love them. long after schooling has ended, later in life we may look back and suddenly realize how much it helped us, but during the period of harsh discipline we may despise the process and the teacher(s) involved. on a cosmological level evil cannot exist, if the great chain of being unfolded from a single principle then everything must h

as existing "in time, it exists as the path of transfiguration (the solar tradition) during the kali yuga. so while the age may be dark, there is wisdom for those who seek. while the vedic, indo-european, biblical and greek traditions may be primarily of a traditional religious nature, the concept of decline is also found within the work of many great historians, so much so that many speak of the school of historical pessimism. in some way the major figure within this school was oswald spengler. historical models of cyclic time oswald spengler was born in 1880 in blankenburg, germany and educated at the universities of halle, munich, and berlin. on the basis of his extensive studies in mathematics, science, history, philosophy, and art, he formulated a philosophical system that offered an

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

hich continue to this day. in the earliest stages of man s present cycle we find records of this tradition in images drawn on cave walls, strange statues, enigmatic diagrams and glyphs too distant to mean much to us now. it is really only in egypt that we start to find the first records of a fully developed esoteric system, one which i may add, still seems unique in its beauty and complexity. the school of egypt in some sense forms the first link in a chain which spans history, it can be linked to the early esoteric traditions of the aryans, the tantric schools of tartary, the fire priests of zoroaster and the mystery cults of israel. these form some of the earliest nuclei from which later esoteric traditions evolved and developed. in these forms we find some of the most complete occult sy

then, is illustrating for us the state of man. his insight is clear and precise. man is chained by his attachment to matter and his fallen condition. the only reality he sees is a reflection and forms a illusionary world around him. this is known as the dialectic system or the world of the archons. the true source of all things is found in the world of ideals- the spiritual planes. in the gnostic school these are known as the static system or the treasury of light. the allegory of plato is an important place to start as it gives us a keen understanding of mans search for meaning. man search is a battle, a cosmic battle, between two distinct systems. in many traditions these two distinct systems are not only seen to be at odds with each other, but in antagonism and conflict. for if the same

environments you create are carried with you from life to life and create the conditions of life you experience. the thoughts and memories you create condition the astral matrix that influences your birth into a particular race, body and family. this is far more complex than simple tit for tat karma, motive is far more relevant than moral platitudes. it is imperative that we remove karma from the school of simpleton morality and back to where it belongs. what actually reincarnates? now we have removed some of the more popular misconceptions regarding reincarnation, we need to consider the major issue. many schools of reincarnation seem to suggest that we are little gods skipping from one life to another collecting experiences, much like some semi-divine travelling salesperson. however, thi

e kabbalah the foundation of the kabbalah is in numbers and shapes. it represents a mathematical and geometrical way to understand the formation of the universe. since the universe has been formed by emanation, stepping down from one level to another, then some framework is needed to comprehend the process. we can deduce this mathematical mysticism in the works of pythagoras and many of the greek school as well as in the earliest christian and gnostic traditions. in jesus christ, sun of gnostic theurgy page 91 god (david fideler, quest books 1993) for example, we have an outline of the secret numerical codes found in the new testament. in the works of valentinus, the master gnostic, we have an outline of the formation of the universe as a mathematical sequence. valentinus outlined a meticu

. the forces that emanate through the sun offer opportunities for life or death, ascension or obliteration. like the physical sun, it can heal or hurt, it can scorch the earth or foster life. the world is a chessboard, on which the battle between light and darkness is played out, the physical world is both a cage and an opportunity for growth. on a practical level we may understand the world as a school or educational facility, through which we gain experience, and through this experience, hopefully awaken the innermost self. various ideologies and perspectives are played off against each other through many incarnations offering a chance, a glimpse of immortality. we must study, learn and apply the knowledge we gain so that we can graduate to the higher worlds. as we are reborn through the

GOLDEN DAWN RITUALS A

nvelope with a peculiar manner: viz. in the usual corner, but with the stamp turned around, so that the face looks upwards like c.r. in the pastos. you are particularly requested to think and speak at all times with tolerance and respect of all other schools of true occultism, and of the eastern philosophy as contrasted with hermeticism and the rosicrucian fraternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as

GOLDEN DAWN RITUALS ZAM17

ther n.n. this man, after he had repaired unto us to take the solemn oath of fidelity and secrecy, informed us bona fide, that a. had comforted him in telling him that this fraternity should ere long not remain so hidden, but should be to the whole german nation helpful, needful, and commendable, of the which he was not anywise in his estate ashamed. the year following, after he had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus' purse, he thought (he being a good architect) to alter something of his building, and to make it more fit. in such renewing, he lighted upon the memorial table, which was cast of brass, and containeth all the names of the brethren, with some few other things. this he would transfer into a more

GOLDEN DAWN RITUALS ZAM20

the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "from thine hands, o lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy finger thou has traced, but none can read them unless he hath been in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so do our eyes look up unto thee, for thou alone art our help, o lord of the universe. all is from thee, and all belongeth unto thee. either thy love or thine anger all must again re-enter. nothing canst thou lose, for all must tend to thine honor and majesty. thou art lord alone

GOLDEN DAWN RITUALS ZAM21

d into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy fingers thou has traced, but none can read them unless he hath taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord our god, who should not extol thee? who should not praise thee? all is from thee, and all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy h

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

llana and von dechend do not think that the presence of a canine character in both the above variants of the myth of the cosmic mill is likely to be accidental. they point out that kullervo, the finnish hamlet, is also accompanied by the black dog musti .32 likewise, after his return to his estates in ithaca, odysseus is first recognized by his faithful dog,33 and as anyone who has been to sunday school will remember, samson is associated with foxes (300 of them to be precise34, which are members of the dog family. in the danish version of the amleth/hamlet saga, amleth went on and a wolf crossed his path amid the thicket. 35 last but not least an alternative recension of the kullervo story from finland has the hero (rather weirdly) being sent to esthonia to bark under the fence; he barked

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e and latin america prior to the 73 flap. indeed, the betty and barney hill abduction case was, when it appeared in the 1960s, a total departure in american close encounter cases. but, after 1973, the personal aliens with funny names were nearly universally replaced with blonds and grays. dr. fred bell s semjase, also contacted by billy meier, began prior to 1973. other repeat contacts of the old school go on, but there are few new ones. the alien names have all but vanished from newer cases. but now we can decode the older cases based on their key word or phrase, usually embedded in the name of the alleged alien, a planetary name or a strange turn of phrase. for example, george adamski s long-haired visitor from the sky calling for peace on earth and good will, one orthon, decodes readily

that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has continued from the first day of creation to the present time; its members, it is true, are scattered all over the world, but they have always been united in the spirit and in one truth. it is from her that all truths penetrate into the world, she is the school of the prophets, and of all who search for wisdom, and it is in this community alone that truth and the explanation of all mystery is to be found. it is the most hidden of communities yet possesses members from many circles; of such is this school..from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

l, including photocopy, without permission in writing from the copyright holder. brief passages may be quoted with due acknowledgement of their source. 16 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david griffin reprint

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

fire do drop therefrom. there may be in use yet other ways for the generating or kindling of this fire, nevertheless they all have respect unto the healing of cattle alone. after thrice or twice passing through, the cattle are driven to stall or field, and the 1 ignorant scribes made it metfratres, the capitularia spuria benedict! 1, 2 (peitz iv. 2, 46) have nedfratres. 2 eector of wolfenbiittel school, v. gericke s schottelius illustratus, leipz. 1718, p. 66. eccard s fr. or. 1, 425. need-fiee. 605 collected pile of wood is again pulled asunder, yet in such wise in sundry places, that every householder shall take a brand with him, quench it in the wash or swill tub, and put the- same by for a time in the crib wherein the cattle are fed. the stakes driven in for the extorting of this fire

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

er.using the word work in an official sense. consists of teaching, studying, and testing such laws of god and nature as make our members masters in the holy temple (the physical body, and workers in the divine laboratory (nature's domains. this enables the fratres and sorores to render more efficient help to those who do not know, who need or require help and assistance. therefore, the order is a school, a college, a fraternity, with a laboratory. the members are students and workers. the graduates are unselfish servants of god to mankind, efficiently educated, trained, and experienced, attuned with the mighty forces of the cosmic or divine mind, and masters of matter, space, and time. this makes them essentially mystics, adepts, and magi.creators of their own destiny. there are no other b

to one outside of our order the working of some of nature's laws; for such an understanding may do all that is necessary to relieve a condition, or enable a troubled heart or sick body to find health, happiness, and peace profound. certainly, no member will find in this privilege a reason to take all the lectures or teachings of our order, or even part of them, and use them for a basis of another school or system, and either sell the instruction or publicly publish or teach it. the privilege which each member enjoys, in giving some principles or laws to those who need them, makes discretion necessary, and when discretion is not used, but wilfully cast aside, the member violates sacred obligations, and [45] will be forever cast outside the pale of the great white lodge. this is why the true

lect, masterful in his daily occupation, perfect in his understanding, broad in his comprehension, and magnetic in his influence over the lesser minds of the world. our members will see, therefore, that of the seven points of benefits outlined above, only one, the seventh, pertains to the course of instruction, and that, therefore, to look upon membership in amorc as being simply studentship in a school, is to ignore many of the more important benefits. it is a fact that the average member, or fully seventy-five out of every hundred, has need every month for many of the other six points of benefit, and in times of emergency, sorrow, distress, perplexity, or serious complications in personal affairs, the members find more need for the first six benefits than for the seventh. in many lands w

international federation of esoteric orders. these comments, which can be supported by facts, are offered with kind intention, but are perfectly frank and given in the spirit of defining the difference between the organizations. ques. in what way is the a.m.o.r.c. distinctive from other mystical, scientific, and esoteric schools? ans. in the first place, the a.m.o.r.c. is not a personally created school of individual or personal philosophy discovered or invented by an individual or a small group of individuals. it is an international fraternity with its schools, lodges, classrooms, graded system of private instruction and practices having been evolved throughout the ages through the contributions of the master minds of all countries in all periods and conditions. it is primarily a collegia

practices having been evolved throughout the ages through the contributions of the master minds of all countries in all periods and conditions. it is primarily a collegiate system of instruction and a fraternity combined in a manner that enables the members to master such laws and principles in life as will enable them to help themselves and to help others. it is not a theoretical or speculative school, and does not deal exclusively with esoteric subjects that are of no practical value, and does not promulgate the ideas and strange beliefs of any individual or self-appointed world master. ques. is it not commercial since it charges dues? ans. the dues paid by the members, as in any other society or order, are contributions toward the operating expenses of the fraternal section of the orga

HAMIL THE ROSICRUCIAN SEER

ing of hiswillhockleydoes not appear to haveofficiallyexisted. for details of his birth the onlysource traced is his own copy of sibley'suranoscopia1in which he entered his own birth details on anativitychart as 'nat. oct. 13th. ah.zo am 1808 lat. 5i32n. where he was born or what his parentage was has not been established.byhis ownadmission-he was educated up to the age of eight at captain webb's school at haxton. after that, his early life becomes somethingofamystery.from twosources!it appears that he worked for john denley the occult bookseller in catherine street, covent garden, but in whatcapacityis not certain. from a comment in a letter to the irwins his work may haveinvolvedcopyingoccult manuscripts for customers, and he mayeven have manufactured manuscripts for denley to sell. thec

sed before my mind. i turned to him with the question, whether he would reply to me with truth and candour if i narrated to him the most secret passages of his history? he being as littleknownto me as i to him. he promised if i told the truth to admit it openly.theni narrated the events with whichmydream-vision had furnished me, and the table learnt the history of the young tradesman'slife,-ofhis school years, his208therosicrucianseertruth seeking spmt, and even those discrepancies may be referred to our own limited information. to anyone possessed only of the knowledge of theattractionof iron by the magnet, the fact of the opposite polerepellingit would be 'a discrepancy equally at variance with his common sense and reason.'mrsandby also objects that departed souls, on their arrival in th

ad in my doubts suffered to depart. i seemed, by an effect of intuition, to know that my prayer was heard: after a moment's farther anguish i obtained these words 'why have you called me back' i paid but little attention to her complaints; i was only too happy to hear her speak.in truth, the majority of the magnetic world will care little about m. cahagnet's theory, or whether his logic is of the school or not, any more than for the theories which almost every new aspirant for mesmeric fame seems impressed with the necessityofexpounding, and which generally turn out as valueless as the 'wonderful' experiments ofdrscoresby" who gravely places before his readers, as startling discoveries'[ofhis own, a number of experiments, common as household words, abounding in mesmeric works almost to nau

sh you had said what was the number of'theworld' which mentions lordhoughton's!name. i musttryand brush up my memory about the theosophic societymnalludesto--notthe one of which cap 'webb' was a memberbutthe former which met at hoxton. oddly enoughmyoidschoolmaster at hoxton was a member [and] his name was webb. he was very fond of astrology&occult science&also bishop the master at sir john cass' school on church row as i learned afterwards frommrjno. denley the bookseller. i was only eight years old when i leftmrwebb's school.ifi can findmyoidcatalogue of cuttings tonight when i get home i will send you the nameoftwo very scarce french books&their authors&dates-youmay have the luck to pick them up.hockley'slettersto theirtoins77ofcourse i shall keep friday evening sacred for you, but that

HANDBOOK OF EGYPTIAN MYTHOLOGY

uential book the golden bough to the myths of osiris and isis, which he interpreted as primarily relating to the annual growth and decay of vegetation.113 other twentieth-century ce anthropologists and historians of religion used ancient egyptian religion to argue that myths were always linked with rituals or even that all myths evolved to explain existing rituals. extreme advocates of the latter school derived all the world s myths from prehistoric egyptian kingship rituals.114 equally controversial in recent times has been martin bernal s work on the egyptian contribution to greek mythology and culture.115 one offshoot of the feminist movement has been a new interest in goddesses, and isis is now worshipped again in many parts of the world. egyptian mythology has never been a key part of

has compiled useful databases such as a list of all known hieroglyphs (4,700. they are publishing a series of twelve multilingual cd-roms on egyptian treasures in europe. each one illustrates and describes 1,500 objects, including numerous representations of deities. order by e-mail from ccer@ccer.nl. egyptian mythology today egyptmyth.com this site is mainly aimed at children who need help with school projects. it has nice graphics and a good list of links to other egyptology web sites. egyptology resources www.newton.cam.ac.uk/egypt/ this site, run by egyptologist nigel strudwick, is the best place to start for anyone with an interest in egyptology. there are links to numerous university departments, museums, and societies as well as a frequently updated news section. egyptian myth: ann

HELENA BLAVATSKY NIGHTMARE TALES

tecchi has its capuletti, and itwas rumoured that the bloody deed was perpetrated by the prince kara-gueorguevitch, or"tzerno-gueorgey" as he is usually called in those parts. several persons innocent of the act were, as isusual in such cases imprisoned, and the real murderers escaped justice. a young relative of the victim, greatlybeloved by his people, a mere child, taken for the purpose from a school in paris, was brought over inceremony to belgrade and proclaimed hospodar of serbia. in the turmoil of political excitement the tragedyof belgrade was forgotten by all but an old serbian matron who had been attached to the obrenovitch family,and who, like rachel, would not be comforted for the death of her children. after the proclamation of theyoung obrenovitch, nephew of the murdered man

olting waggon. i discoveredhim one fine morning slumbering in a wilderness of shrubs and flowers, and had nearly passed over him,absorbed as i was in the contemplation of the surrounding glorious scenery. the acquaintance was soonmade, no great ceremony of mutual introduction being needed. i had heard his name mentioned in circlesinterested in mesmerism, and knew him to be a powerful adept of the school of dupotet "i have found" he remarked, in the course of the conversation after i had made him share my seat of hay,"one of the most wonderful subjects in this lovely thebaide. i have an appointment to-night with the family.they are seeking to unravel the mystery of a murder by means of the clairvoyance of the girl. she iswonderful "who is she" i asked "a roumanian gipsy. she was brought up

t, assteamer after steamer came in without a word of news, i felt a despair which daily increased in depth andfixity. this finally degenerated into an irrepressible craving, a morbid desire to learn- the worst, as i thenthought. i struggled hard with the feeling, but it had the best of me. only a few months before a completemaster of myself- i now became an abject slave to fear. a fatalist of the school of d'holbach, i, who hadalways regarded belief in the system of necessity as being the only promoter of philosophical happiness, andas having the most advantageous influence over human weaknesses, i felt a craving for something akin to nightmare talesii- the mysterious visitor32 fortune-telling! i had gone so far as to forget the first principle of my doctrine- the only one calculated tocal

destination. our hotel guide was as ignorant of thedervishes' abode as we were ourselves; but at last a small greek, in all the simplicity of primitive undress,consented for a modest copper backsheesh to lead us to the dancers. when we arrived we were shown into a vast and gloomy hall that looked like a deserted stable. it was longand narrow, the floor was thickly strewn with sand as in a riding school, and it was lighted only by smallwindows placed at some height from the ground. the dervishes had finished their morning performances, andwere evidently resting from their exhausting labours. they looked completely prostrated, some lying about incorners, others sitting on their heels staring vacantly into space, engaged, as we were informed, in meditationon their invisible deity. they appea

m play for the firsttime. the princess elisa of lucca, a sister of the great napoleon, in whose service paganini was, as directorof her private orchestra, for a long time was unable to hear him play without fainting. in women he producednervous fits and hysterics at his will; stouthearted men he drove to frenzy. he changed cowards into heroesand made the bravest soldiers feel like so many nervous school-girls. is it to be wondered at, then, thathundreds of weird tales circulated for long years about and around the mysterious genoese, that modernorpheus of europe. one of these was especially ghastly. it was rumoured, and was believed by more people nightmare talesii65 than would probably like to confess it, that the strings of his violin were made of human intestines, accordingto all the ru

HELENA BLAVATSKY THE KEY TO THEOSOPHY

isciples. clemens alexandrinus speaks very highly of him. plotinus, the "st. john" of ammonius, was also a man universally respected and esteemed, and of the most profound learning and integrity. when thirty-nine years of age he page 5 the key to theosophy- hp blavatsky.txt accompanied the roman emperor gordian and his army to the east, to be instructed by the sages of bactria and india. he had a school of philosophy in rome. porphyry, his disciple, whose real name was malek (a hellenized jew, collected all the writings of his master. porphyry was himself a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is

ster. porphyry was himself a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religi

mmonius (among whom origen and herennius) wrote treatises and explained his ethics. certainly the latter are as historical, if not more so, than the apostolic writings. moreover, his pupils-origen, plotinus, and longinus (counselor of the famous queen zenobia)-have all left voluminous records of the philaletheian system-so far, at all events, as their public profession of faith was known, for the school was divided into exoteric and esoteric teachings. q. how have the latter tenets reached our day, since you hold that what is properly called the wisdom-religion was esoteric? a. the wisdom-religion was ever one, and being the last word of possible human knowledge, was, therefore, carefully preserved. it preceded by long ages the alexandrian theosophists, reached the modern, and will survive

nature has any hidden secrets for the men of science. further on i will prove it by buddha's conversation with his disciple ananda. his esoteric teachings were simply the gupta-vidya (secret knowledge) of the ancient brahmins, the key to which their modern successors have, with few exceptions, completely lost. and this vidya has passed into what is now known as the inner teachings of the mahayana school of northern buddhism. those who deny it are simply ignorant pretenders to orientalism. i advise you to read the rev. mr. edkin's chinese buddhism-especially the chapters on the exoteric and esoteric schools and teachings-and then compare the testimony of the whole ancient world upon the subject. q. but are not the ethics of theosophy identical with those taught by buddha? a. certainly, beca

ilosophy of spiritualism in toto? a. if by "philosophy" you mean their crude theories, we do. but they have no philosophy, in truth. their best, their most intellectual and earnest defenders say so. their fundamental and only unimpeachable truth, namely, that phenomena occur through mediums controlled by invisible forces and intelligences-no one, except a blind materialist of the "huxley big toe" school, will or can deny. with regard to their philosophy, however, let me read to you what the able editor of light, than whom the spiritualists will find no wiser nor more devoted champion, says of them and their philosophy. this is what "m.a. oxon" one of the very few philosophical spiritualists, writes, with respect to their lack of organization and blind bigotry: it is worthwhile to look stea

HINE PHIL ASPECTS OF EVOCATION

f, in terms of habits, shortcomings, faults, hopes, ideals, all that i was, that i wished to be, or rejected. likes, dislikes, attractions and revulsions. then on to self-portraits; written in the third person- positive, negative, neutral portrayals, a curriculum vitae, an obituary. to this was added a .book of blunders- every mistake or embarrassing moment that could be dredged up, cuttings from school reports, photographs and letters which brought back painful memories. choice extracts from this catalogue were read onto tapes, and the tapes scrambled together to form cut-up sequences. a deliberate attempt at psychic surgery this- smashing the vessel in order to remould it. 8 then on to the mundane arrangements. seclusion from others, as of old, a necessity- that one.s demons do not troub

o manifest, so we closed them, the windstorm dropped away, and the spirit came through into the triangle. incidents such as these led us to postulate that the lk spirits tended to a certain degree of conservatism over the parameters within which they could he cal led forth. the visions that they imparted to us concerning the optimum environment for conjuration definitely belonged to the .baroque. school of magic- cellars, clouds of incense, lots of paraphernalia etc. 27 evoking yog-sothoth introduction one of the aims of the esoteric order of dagon is to develop effective magical techniques with which to interact with the great old ones. as a member of the pylon of yog-sothoth lodge, i have become increasingly interested in the possibility of ritually evoking this entity as a tangible phen

HINE P OVEN READY CHAOS

issection of self- in terms of habits, shortcomings, faults, hopes, ideals, all that i was, that i wished to be, or rejected. likes, dislikes, attractions and revulsions. then on to self-portraits- written in the third person- positive, neutral, negative portrayals. a cv; an obituary. to this was added a book of blunders- every mistake or embarrasing memory that could be dredged up, cuttings from school reports, photographs and letters that brought back painful memories. choice extracts from this catalogue were read onto tapes, then the tapes scrambled together to form cut-up sequences. a 56 phil hine deliberate attempt at psychic surgery this, smashing the vessel to remould it. then to the mundane arrangements. seclusion from others, as of old a necessity, that one s demons do not derange

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

car of chacombe, a small village (population c. 450) close to banbury in the county and diocese of oxford, was a strange and remarkable man. w. a. ayton, the son of william capon ayton, was born in the bloomsbury district of london on 28 april 18i 6, and was therefore in his 73rd year when he joined the g.d. in 1888 (westcott was then forty and mathers thirty-four) he was educated at charterhouse school in the city of london (long before it moved to more salubrious surroundings in surrey in 1872) and matriculated at trinity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had

remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male members of the g.d (up to c.i892) were recruited from westcott's friends in the societas rosicruciana in anglia, known to the in

ssary masonic qualification and left the theosophical society when he joined the g.d. in march 1890. frederick leigh gardner, to whom ayton's surviving letters were mainly written, was born in 1857 at highbury in north london and was the son of an accountant. the family had moved to the recently-developed gunnersbury area of chiswick by the 1870s because gardner fils was educated at the godolphin school at hammersmith. his first employment was as a clerk in a stockbroker's office( c. 1875-86) and in the latter year founded his own small stockbroking firm. he married in c. 1885 his parents were both addicted to spiritualism and he made a record of seances held at their home in 1878-9 when a certain joseph was the medium' on one occasion 'f.l.g. was slightly controlled by silver star- the la

s first propos d by eliphas levi and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, of dublin, who had been at school with w. b. yeats. at the age of eighteen he read a paper on theosophical theories of evolution at a meeting of the dublin hermetic society. it was subsequently printed in the dublin university review. he helped to form a dublin lodge of the t.s. in 1886. yeats did not join it but became a member of the blavatsky lodge soon after he came to london in 1887 and was admitted to the esoteric sec

give you so good a one as you had last time. please let us know-as soon as you conveniently can that we may be ready for you. we will not talk now but reserve it till you come. 1 i have not been able to discover what brought mina- later she called her elf moina- bergson, the sister of henri bergson, the rench philosopher, to london. according to annie horniman 'early iii october 1882 at the slade school [of art, university college, gower street, i made the acquaintance of mina bergson. in the beginning of 1888 she introduced mr mathers to me as an interesting man whom she did not want to marry' for the mathers menage in london (189 -2) and subsequently in paris see my the magicians of the golden dawn. chacombe vicarage 17 may 1890 26 thealchemist of the golden dawn chacombe vicarage 29 dec

HP LOVECRAFT A DARK LORE

that on march 1st, 1925, a thin, dark young man of neurotic and excited aspect had called upon professor angell bearing the singular clay bas-relief, which was then exceedingly damp and fresh. his card bore the name of henry anthony wilcox, and my uncle had recognized him as the youngest son of an excellent family slightly known to him, who had latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a precocious youth of known genius but great eccentricity, and had from chidhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself "psychically hypersensitive, but the staid folk of the ancient commercial city dismissed him as merely "queer"

ector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vistas. no recognised school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone. the figure, which was finally passed slowly from man to man for close and careful study, was between seven and eight inches in height, and of exquisitely artistic workmanship. it represented a monster of vaguely anthropoid outline, b

y curious prophecies about its unusual powers and tremendous future. lavinia was one who would be apt to mutter such things, for she was a lone creature given to wandering amidst thunderstorms in the hills and trying to read the great odorous books which her father had inherited through two centuries of whateleys, and which were fast falling to pieces with age and wormholes. she had never been to school, but was filled with disjointed scraps of ancient lore that old whateley had taught her. the remote farmhouse had always been feared because of old whateley's reputation for black magic, and the unexplained death by violence of mrs whateley when lavinia was twelve years old had not helped to make the place popular. isolated among strange influences, lavinia was fond of wild and grandiose da

alluding to ghoulish, wolfish shapes taken by smoke from the great chimney, and queer contours assumed by certain of the sinuous tree-roots that thrust their way into the cellar through the loose foundation-stones. ii not till my adult years did my uncle set before me the notes and data which he had collected concerning the shunned house. dr. whipple was a sane, conservative physician of the old school, and for all his interest in the place was not eager to encourage young thoughts toward the abnormal. his own view, postulating simply a building and location of markedly unsanitary qualities, had nothing to do with abnormality; but he realized that the very picturesque ness which aroused his own interest would in a boy's fanciful mind take on all manner of gruesome imaginative associations

spaper cuttings relating to deaths in the shunned house- one from the providence gazette and country-journal of april 12, 1815, and the other from the daily transcript and chronicle of october 27, 1845- each of which detailed an appallingly grisly circumstance whose duplication was remarkable. it seems that in both instances the dying person, in 1815 a gentle old lady named stafford and in 1845 a school-teacher of middle age named eleazar durfee, became transfigured in a horrible way; glaring glassily and attempting to bite the throat of the attending physician. even more puzzling, though, was the final case which put an end to the renting of the house- a series of anaemia deaths preceded by progressive madnesses wherein the patient would craftily attempt the lives of his relatives by inci

HP LOVECRAFT HERBERT WEST REANIMATOR

. 19-25. of herbert west, who was my friend in college and in after life, i can speak only with extreme terror. this terror is not due altogether to the sinister manner of his recent disappearance, but was engendered by the whole nature of his life-work, and first gained its acute form more than seventeen years ago, when we were in the third year of our course at the miskatonic university medical school in arkham. while he was with me, the wonder and diabolism of his experiments fascinated me utterly, and i was his closest companion. now that he is gone and the spell is broken, the actual fear is greater. memories and possibilities are ever more hideous than realities. the first horrible incident of our acquaintance was the greatest shock i ever experienced, and it is only with reluctance

periments fascinated me utterly, and i was his closest companion. now that he is gone and the spell is broken, the actual fear is greater. memories and possibilities are ever more hideous than realities. the first horrible incident of our acquaintance was the greatest shock i ever experienced, and it is only with reluctance that i repeat it. as i have said, it happened when we were in the medical school1 where west had already made himself notorious through his wild theories on the nature of death and the possibility of overcoming it artificially. his views, which were widely ridiculed by the faculty and by his fellow-students, hinged on the essentially mechanistic nature of life; and concerned means for operating the organic machinery of mankind by calculated chemical action after the fai

e, would necessarily involve a lifetime of research. it likewise became clear that, since the same solution never worked alike on different organic species, he would require human subjects for further and more specialised progress. it was here that he first came into conflict with the college authorities, and was debarred from future experiments by no less a dignitary than the dean of the medical school himself- the learned and benevolent dr. allan halsey, whose work in behalf of the stricken is recalled by every old resident of arkham. i had always been exceptionally tolerant of west s pursuits, and we frequently discussed his theories, whose ramifications and corollaries were almost infinite. holding with haeckel that all life is a chemical and physical process, and that the so-called "s

ns present. accident victims were our best hope. not for many weeks did we hear of anything suitable; though we talked with morgue and hospital authorities, ostensibly in the college s interest, as often as we could without exciting suspicion. we found that the college had first choice in every case, so that it might be necessary to remain in arkham during the summer, when only the limited summer-school classes were held. in the end, though, luck favoured us; for one day we heard of an almost ideal case in the potter s field; a brawny young workman drowned only the morning before in summer s pond, and buried at the town s expense without delay or embalming. that afternoon we found the new grave, and determined to begin work soon after midnight. it was a repulsive task that we undertook in

blis typhoid stalked leeringly through arkham. it is by that satanic scourge that most recall the year, for truly terror brooded with bat-wings over the piles of coffins in the tombs of christchurch cemetery; yet for me there is a greater horror in that time- a horror known to me alone now that herbert west has disappeared. west and i were doing post-graduate work in summer classes at the medical school of miskatonic university, and my friend had attained a wide notoriety because of his experiments leading toward the revivification of the dead. after the scientific slaughter of uncounted small animals the freakish work had ostensibly stopped by order of our sceptical dean, dr. allan halsey; though west had continued to perform certain secret tests in his dingy boarding-house room, and had

HP LOVECRAFT THE CALL OF CTHULHU

rs that on 1 march 1925, a thin, dark young man of neurotic and excited aspect had called upon professor angell bearing the singular clay bas-relief, which was then exceedingly damp and fresh. his card bore the name of henry anthony wilcox, and my uncle had recognized him as the youngest son of an excellent family slightly known to him, who had latterly been studying sculpture at the rhode island school of design and living alone at the fleur-de-lys building near that institution. wilcox was a, precocious youth of known genius but great eccentricity, and had from childhood excited attention through the strange stories and odd dreams he was in the habit of relating. he called himself 'psychically hypersensitive' but the staid folk of the ancient commercial city dismissed him as merely 'quee

ector legrasse was scarcely prepared for the sensation which his offering created. one sight of the thing had been enough to throw the assembled men of science into a state of tense excitement, and they lost no time in crowding around him to gaze at the diminutive figure whose utter strangeness and air of genuinely abysmal antiquity hinted so potently at unopened and archaic vistas. no recognized school of sculpture had animated this terrible object, yet centuries and even thousands of years seemed recorded in its dim and greenish surface of unplaceable stone. the figure, which was finally passed slowly from man to man for close and careful study, was between seven and eight inches in height, and of exquisitely artistic workmanship. it represented a monster of vaguely anthropoid outline, b

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

s any. as i told you, there probably ain't more'n 400 people in the whole town in spite of all the streets they say there are. i guess they're what they call 'white trash' down south- lawless and sly, and full of secret things. they get a lot of fish and lobsters and do exporting by truck. queer how the fish swarm right there and nowhere else "nobody can ever keep track of these people, and state school officials and census men have a devil of a time. you can bet that prying strangers ain't welcome around innsmouth. i've heard personally of more'n one business or government man that's disappeared there, and there's loose talk of one who went crazy and is out at danvers now. they must have fixed up some awful scare for that fellow "that's why i wouldn't go at night if i was you. i've never

HP LOVECRAFT THE STREET

was in the street, whose crumbling houses teemed with alien makers of discord and echoed with the plans and speeches of those who yearned for the appointed day of blood, flame and crime. of the various odd assemblages in the street, the law said much but could prove little. with great diligence did men of hidden badges linger and listen about such places as petrovitch s bakery, the squalid rifkin school of modern economics, the circle social club, and the liberty cafe. there congregated sinister men in great numbers, yet always was their speech guarded or in a foreign tongue. and still the old houses stood, with their forgotten lore of nobler, departed centuries; of sturdy colonial tenants and dewy rose-gardens in the moonlight. sometimes a lone poet or traveler would come to view them, an

ep the street must have some haunting dreams of those other days, when musketbearing men in conical hats walked along it from the woodland spring to the cluster of houses by the beach. yet could no act be performed to check the impending cataclysm, for the swart, sinister men were old in cunning. so the street slept uneasily on, till one night there gathered in petrovitch s bakery, and the rifkin school of modern economics, and the circle social club, and liberty cafe, and in other places as well, vast hordes of men whose eyes were big with horrible triumph and expectation. over hidden wires strange messages traveled, and much was said of still stranger messages yet to travel; but most of this was not guessed till afterward, when the western land was safe from the peril. the men in olive-d

HP LOVECRAFT THE UNNAMABLE

ntuitions; wherefore it is quite impossible to refer to any object or spectacle which cannot be clearly depicted by the solid definitions of fact or the correct doctrines of theology- preferably those of the congregationalist, with whatever modifications tradition and sir arthur conan doyle may supply. with this fried, joel manton, i had often languidly disputed. he was principal of the east high school, born and bred in boston and sharing new england's self- satisfied deafness to the delicate overtones of life, it was his view that only our normal, objective experiences possess any esthetic significance, and that it is the province of tile artist not so much to rouse strong emotion by action, ecstasy, and astonishment, as to maintain a placid interest and appreciation by accurate, detaile

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

rld has gone mad! here was this woman taking out her hatred of her daughter-inlaw, and connecting all sorts of unrelated events to prove the girl was a witch. if that had happened 200 years ago in salem, they would have burned the girl. i had a lovely woman acquaintance, a divorcee with two children, who worked very hard. her capable, fifteen-year-old son would watch his ten-year-old sister after school until his mother got home from work. one day she came home and they were gone. she found a notice from the police stating that they had taken the children away on the grounds that she was an unfit mother. the neighbours had turned her in! she didn't even know her neighbours except to say "hello" but evidently they were very interested in her. and that happened in the 1960s. it's easy enough

sting spells to improve your own life. try the "self- fascination spell" while you're young it works better. there are so many psychic sixteen and seventeen-year-olds today, it indicates there must be more psychic children being born. being psychic is more prevalent in children, but by the time you're sixteen or seventeen, you may not be. babies are intuitive, and so are small children in nursery school, but usually by sixteen and seventeen the power is gone. it gets wiped out, suppressed, conditioned out. dear louise: i have been told by many people who are knowing in the field that i am a witch. i also feel that i might be, but i can't find my powers; neither have i been able to find someone who could help me. is there any way i can find out if i'm a witch? my birthdate is january 20, 19

d cause a lot of pain for my people. i don't like to see people hurt, but why can't guys open their eyes and know this of me, that i never cause any harm or pain to anyone. oh yes, the charm almost worked once until he looked into my eyes, and after that he made a hasty retreat. if he had walked any faster he would have been running. but eighteen years of age and have had not one date, not even a school dance. i'm lonely. to quote my sister "you'll never get a boy friend; face the facts, you'll die an old maid" i could write a thousand pages about my feelings. my grandfather says that it's really a grand gift instead of a curse an ancestor placed on my family. by the way, she was burned in england for being a very evil witch. lisa g. this is a very interesting letter because, number one, y

practised by anyone. if i believe in something strongly enough, it will come true, and i suppose that is magic in a sense of the word, don't you think? i may not be making much sense but i hope you know what i'm talking about. all i really want is to improve my powers of concentration and strengthen my psychic side. i was born march 10, 1954. about all i can tell you about myself is that i attend school, i am fifteen years old, and i may sound normal, but you can be assured that i am not. i've been told many times that at least i'm definitely not normal according to average american standards. perceptively yours. barbara h. what good luck you had to have been born to a mother who would encourage this side of your mental behaviour. to have reached that much insight at fifteen about what mak

INITIATION INTO HERMETICS

say, the four-pole magnet, i have treated the most important problems and revealed the secret of the tetragrammaton in view of the body. 10. the roughly material plane or the material world in this chapter i will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact abs

ISIS UNVEILED

spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only in the higher degree of initiation. john ^ves to his word a purely kabalistic significance, which no 'fathers' except those who had belonged to the neo-platonic school, were able to comprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant disembodied human sinners, after a certain duration of punishment shall be pardoned and finally restored to heaven* in consequence of this and other such her

dear enou^ f and will the catholics still mnintain that it was the brfthmanas of ^xm) years ago who copied the ritual, symbols and diess of the roman pontiffs? we should not feel in the least surprised. without going very far back into antiquity for comparisons, if we only stop at the fourth and fifth centuries of our era, and contrast the so-called 'heathenism' of the third neo-platonic eclectic school with the growing christiamty, the result may not be favorable to the latter. even at that early period, vhm the new religion had hardly outlined its contradictory dogmas; when the diampiods of the bloodthirsty cyril knew not thetoselves whether mary was to become' the mother of god' or rank as a 'demon' ia company with isis; when the memory of the meek and lowly jesus still lingered lovingl

knt. od ocn. xl, 10; kabbala dmud, i, p. 528. digitizecoy google 84 isis unveiled irenaeua, not the adept of the esseoes, the obscure reformer from galilee. we see him under the disfigured nato-philoneaa mask, not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all

ng the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopted the inductive method; and this method became its death-kndl. of all things on earth, logic and reasonid>le explanations were the most hateful to the new religion of mystery; for tbey threatened to unv^ the whole groundwork of the trinitaiian conception; to apprise the multi- tude of the doctrine of emanations, and thus destroy tjte unity of the whole. it co

the greatest schools which taught the kabalistic, alexandrian, and oriental philosophers, gives the k^ to that panic among the christian fathers. that spirit of jesuitism and clerical craft, which prompted farkhurst, many centuries later, to suppress in his h^rrew lexicon the true meaning of the first word of genesis, originated in those days of war against the expiring neo-platonic and eclectic school. the fathers had decided to pervert the meaning of the word daimon" and tbey dreaded above all to have the esoteric and true meaning of the word rasit unveiled to the multitudes; for if once the true sense of this sentence, as well as that of the hebrew word ludt (translated in the septuagint 'angels' while it means emanations" were understood rightly, the mystery of the christian trinity w

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

writings of aleister crowley and carl g.jung would not be amiss. with these basic ideas, the enterprising student can then propound his own theory to suit the psychological framework with which he is working. in psychopathology it has already been securely established that unconscious psychic patterns influence and govern all conscious behaviour. the latter is motivated by what one psychological school has come to call 'complexes' aggregates of mental contents, heavily charged with energy and feeling or by what another school has termed 'archetypal images. there is little need to hammer away at these basic facts; they have been too well and too long established. it should become apparent then that the mechanisms of preparing the geomantic symbols to be used for the divination are almost c

JASMUHEEN THE FOOD OF GODS

mind comes as answers to questions no matter how great or small. food for the heart comes in waves of love that flood through us deeply enough to release the true gifts of our soul. for the soul is programmed to reveal itself within waves of love, as like will always recognize like, and our hearts and souls are both are programmed only to be fed by love. if death is like holidays and life is like school time, then death is also food, for it feeds us a time of rest, to step back. independent of form. and assess the game of life and plan the next round. true food nurtures us giving us both chemicals and insights that provide us with the strength to grow. with the food that comes from the gods, there is no separation for it nourishes all aspects of our being, and as such we also need to recog

arve. spiritual starvation always happens when we ignore the guidance of our dow. as i grew family life nourished me creatively and intellectually and my affectionate mother was always there with the food of tactility and love yet i was always hungry for more. it took decades to discover what this hunger was for as a teenager it seemed i had it all. a loving family, a healthy body, good grades at school, popularity and friends, a quick mind and sound reasoning skills, independence and even lots of love. it took awhile to isolate and discover where this hunger was coming from, and then to work through the maya of the religious minefield to fulfill what i found was a hunger in my soul. it was as if my soul had a voice that kept crying out to me in the silence and saying there is more! there

diseases and prolong life. because of melatonin s powerful effects there is today a lot of research being done. often this includes experiments on animals, which do not necessarily correlate to reactions in the human body. yoga and melatonin: there are natural means to increase the production of melatonin, and particularly simple yoga techniques. swami sannyasananda by adelaide university medical school has through research found that the tantric yoga techniques, alternate breathing or nadi shodan pranayama, and particularly candle gazing or tratak, has a dramatic effect on melatonin production. tratak is concentration on an external object and in this case, the flame of a candle. experiments on people doing tratak every evening before sleep, showed a significant increase of melatonin. doi

on can impede the flow thus manifesting, by their own energy field, what it is they fear. catch 22. with the feeding of children we need to be extremely responsible so we recommend regular check ups and if the child is thriving though it eats very little, it could be a madonna frequency baby. i remember when my children were very young vegetarians 20 years ago and how difficult it was for them at school. imagine if a child is being nourished by divine nutrition and how much chaos this will cause at schools and among the families of their school friends. still these young ones have come in with great love and awareness and no doubt with all the courage they need to challenge the status quo. just as it was difficult socially for us to be vegetarian 30 years ago, similarly it is socially unac

ogram and expand their consciousness through the alpha. theta and delta waves, then we will discover even more. interview with dr shah dear jasmuheen, as desired by you, i am sending answers and notes on your questions. my credentials (1) hon. neuro-physician to his excellency governor of gujarat (2) president: assoc. of physicians of ahmedabad 97- 98 (3) hon. associate prof. of neurology at k.m. school of pgmr and nhl. mmc (4) hon. neurologist: v.s. general hospital, ahmedabad (5) panel neurologist: isro, prl, nid (6) fellowship at houston and london on stroke and parkinsonism (7) writer of books (a) epilepsy (b) the disease of brain and nervous system (8) lectures on stress, religion and other spiritual aspects at different parts of world. 1. firstly, what led you into this field (of stu

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

: opera omnia medico-chymico-chirurgica, francfort, 1603, in 10 vols. 4to; and geneva, 1658, in 3 vols. folio. 3. the french editions: la grand chirurgerie de paracelse, lyons, 1593 and 1603, in 4to; and montbeliard, 1608, in 8vo. see adelung, histoire de la folie humaine, tom. vii; biographie universelle, article paracelse; and sprengel, histoire pragmatique de la m decine, tom. iii. akin to the school of the ancient fire-believers, and of the magnetists of a later period, says the learned dr. ennemoser, in his history of magic (most ably rendered into english by william howitt, of the same cast as these speculators and searchers into the mysteries of nature, drawing from the same well, are the theosophists of the sixteenth and seventeenth centuries. these practised chemistry, by which th

symbols, and other mythological disguises, in which the hermetic art has been enveloped and signalised in various ages, in ecclesiastical ceremonies, masonic formula, astronomical signs, and constellations, even in the emblazonments of chivalry, heraldic badges, and other emblems; which without explanation, have been handed down, and which are shown to have originated in the same universal mystic school, through each particular tracing their allusion to the means and mechanism. this intended work was left in ms. by its anonymous author, now deceased, but was never published. the unknown author of it produced also in the year 1850, in 1 vol. 8vo, a book displaying extraordinary knowledge of the science of alchemy, which bore the name, a suggestive enquiry into the hermetic mystery; with a d

JESSUP MK THE CASE FOR THE UFO

that thou hast placed (planted) him a little lower than angels "angelic" is a good discription of the little-men when they aren't on business. on june 20, 1887, during a violent storm, a small stone fell from the sky at tarbes, france. it was thirteen millimeters in diameter, five millimeters thick, and weighed two grams. it was reported to the french academy by m. sudre, professor of the normal school, tarbes. it is difficult for the conventionalists to press the old, convenient expostulation that the stone was there in the first place. such a dodge must be resisted, for the stone was covered with ice. the object had been cut and shaped by means" similar to human hands and human mentality" that expression "similar to" begins to tell a story. it was a disc of worked stone "tres regulier "

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

understand the main aspects of the circle s pseudepigraphical framework, its dependence on sefer yetzira without doubt the source of its mystical discourse is clear and obvious. chapter 12 discusses the commentaries on the sefer yetzira by elhanan ben yakar. dan points out (p. 37) that sy served as the main source of mystical speculation for 20073 25 sefer ha-bahir* the iyyun circle* the provence school as headed by rabbi isaac the blind, and the ashkenazi hasidim. the commentary of gaon of vilna (elijah ben solomon zalman) on sy is discussed in elliot r. wolfson s from sealed book to open text: time, memory, and narrativity in kabbalistic hermeneutics, in interpreting judaism in a postmodern age, edited by steven kepnes (new york: university press, 1996. raphael jospe s early philosophica

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995. 1. b. provence: the fragments of what was to become sefer ha-bahir made their way to provence where they fed the development of a mystical school, ca. 1200. this school fs second generation was headed by r. isaac the blind (d. 1235, g cthe first jewish scholar whom we know by name that dedicated all his creative powers to the field of kabbalah h (dan fs introduction to ek, p. 31. on isaac the blind, see ek (pp. 31-4, translations on pp. 71-86, and ok (pp. 248-309. r. isaac fs major work, commentary on sefer yezirah, gthe first system

s, 2004. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 9 gfrom transmission to writing: hinting, leaking, and orthodoxy in early kabbalah. h also circulating in provence in the early-to-mid 1200s were the writings of the iyyun (contemplation) school. the kabbalah of these strange texts is quite different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group

bbalah of these strange texts is quite different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle: a school of mystics and esoterics in medieval germany [texts and studies in medieval and early modern judaism, 15, tubingen: mohr siebeck, 1999: comments regarding the iyyun school, or gcircle, h throughout. grozinger, karl e. ghandling of holy traditions as a path to mystical unity in the kitve ha- eiyyun, h in rashi 1040-1990: congres europe

m scholem fs major trends in jewish mysticism 50 years after, edited by j. dan and p. schafer (tubingen: mohr siebeck, 1993. 1. c. gerona (catalonia: the most prolific circle of kabbalists from the period before the zohar was that of gerona, which followed up on the teachings of r. isaac the blind. the primary figures of this group were (1) r. ezra ben solomon and (2) r. azriel, who established a school which included (3) r. moses ben nahman (nahmanides) and (4) r. jacob ben sheshet. on the gerona circle, see ek (pp. 34-36, ok (pp. 365-475, and moshe idel fs article, gsome remarks on ritual and mysticism in geronese kabbalah, h in the journal of jewish thought and philosophy, vol. 3, issue 1 (1993. other references: 1. r. ezra ben solomon. altmann, alexander. ga note on the rabbinic doctri

s of faith and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. safran, bezalel. grabbi azriel and nahmanides: two views of the fall of man, h in rabbi moses nahmanides (ramban: explorations in his religious and literary virtuosity, edited by isadore twersky (cambridge: harvard university press, 1983. 3. nahmanides. abrams, daniel. gorality in the kabbalistic school of nahmanides: preserving and interpreting esoteric traditions and texts, h in jewish quarterly review, vol. 3, no. 1 (tubingen: j. c. b. mohr [paul siebeck] 1996. dan, joseph. gnachmanides and the development of the concept of evil in kabbalah, h jewish mysticism, volume iii: the modern period. northvale- jerusalem: jason aronson inc, 1998. 20081 7. funkenstein, amos. gnahmanides symbolica

KETAB E SIYAH

ets of high heaven shall be crushed to dust beneath the sandals of satan's children, the elohim slain by flame and steel. to me it falls, having wrested from my father the power 137 to enforce this potent will of mine and to the shedim to ensure the flowering of fancy. to the infant race we make, we shall be parents, the tutelary guardians of their future. in such arts as they must know, we shall school them; against such adversities as hinder them, we shall aid them; against such enemies as oppose them, we shall defend them, until such a time as they surpass their tutors and claim their true inheritance as lords of earth and heaven. what cannot be wrought by shedim hand let shedim children make fulfilled. to the upper earth! let us unfold the plan" now with new purpose, with new hope, the

light, burning ever brighter, of satan's ascendant nation. these words then did man speak in this way "good raphael, son of heaven, terrible emissary of that great king of whom you have spoken so thunderously and made quail my spirit and set uncertain beat within my strong and youthful heart, you have yourself professed to be our guide and teacher, sent by this adonai yahweh, omnipotent king, to school us, his subjects, in such knowledge as it is right and good for us to know. this time you have thus told of his great empire over both heaven and the earth and that he is most merciful to those who serve and as terrible to those that would oppose his reign. will you then instruct us further on certain matters that do bewilder our new-formed minds, 166 having not ourselves perceived enough n

who would defy his dominion. this spirit, raphael, told me that this king, adonai yahweh, was most desirous of our homage, finding mankind to be, of all creatures, the most beautiful that dwelt on earth. raphael, most terrible of aspect and most great, did counsel us they we submit to god ten thousand times as dreadful as his ambassador. he told us that he had come as teacher to our ignorance to school us in what knowledge we must know. this then is the root of all our woe. when man asked the spirit, raphael, of his creation as my eyes reported it the majestic spirit did teach us that it was not so and that my eyes where wronged by demons seeking to deceive me in my infancy yet unknowing of the true and false, unable to distinguish those glamours that they wove. this then is my dilemma an

telope upon the fire. the famished men and women gathered to him then and he cut for each some part of meat and nourished once more their frames made weak by their fasting. once michael had been made certain that his vassals were newly strengthened he went with noah from the greater party and sat with him within some cave, hidden upon the mountainside near to the desert where his sons remained to school him in the law devised by the whimsy of cruel michael. thus did he wreak his will on man. speaking thus, michael taught to noah who listened with much eagerness 240 most desirous of any means by which those wrongs that he alone perceived might be fined over and over and his humiliation might be expunged by greater shames than man had known before "o noah, son of lamech, swift have i flown t

LAITMAN M FROM CHAOS TO HARMONY

kabbalah and science. his extensive educational activities awarded him the title professor of ontology from the russian academy of sciabout the author 13 ences in moscow. in recent years, rav laitman has been cooperating with leading scientists in research concerning kabbalah and contemporary science. when asked how he fits both kabbalah and science into his life, he replied: when i finished high school, i looked for a profession that would allow me to research the meaning of life. i felt that studying nature through a scientific lens would help me find the answer. this is why i began to study bio-cybernetics, a field of knowledge that researches life s systems and the order that dictates their existence. i had hoped that by studying how we live, i would eventually find what we are living

d of itself, regardless of the social recognition it grants. in doing so, we will find that this attitude is actually a source of perfect and unbounded pleasure. 22 from chaos to harmony even though today s society is egoistic, it is quite prepared to advance toward following nature s law of altruism. education and culture have always been established on altruistic principles. in our homes and at school, we teach our children to be compassionate, kind, friendly. we want our children to be nice to others, and we feel that such an attitude toward others is the proper way, and that it protects those who follow it. hardly anyone would declare opposition to these values. additionally, thanks to the progress in communication, today we can transmit new messages and values to society very quickly

ose who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a marginal phenomenon to a central issue the world over, and today, every level of society is affected by it. drug abuse among youth is a familiar phenomenon today, and children are introduced to drugs as early in life as elementary school. a 2005 survey conducted by israel prologue 29 anti-drug authority revealed that compared to past data, there is an alarming amount of drug abuse among young people. in the u.s, the number of people who confess to using drugs at least once during their lives is approximately 42% of the overall population.4 in europe, consumption of cocaine has reached an unsettling record high of 3.5 millio

economic gaps is continuing. today, every third child grows up in a poor family, and every fifth family in israel lives below the poverty line. the younger generation suffers from an absence of values and ideology, and the education system is helpless and in decline. violence and juvenile delinquency are on the rise, and 90% of the students report witnessing regular harassment and violence within school premises. 30 from chaos to harmony a similar percentage of the teachers admit that they haven t the means to cope with the violence and insubordination within the education system. in fact, the intensification of these phenomena is not so disturbing in our eyes because we have grown accustomed to them. in the past, they were considered aberrant, but today they have become the norm. because

LAITMAN M KABBALAH REVEALED

isdoms, is emerging full scale, i believe no other person is better suited to expound on its essence. in today s world, the emergence of kabbalah as an authentic means of instruction is of unique significance. it can help us regain awareness of the wisdom that our forefathers possessed, and which we have forgotten. indigenous wisdoms are appearing today precisely because our customary, mechanical school of thought has failed to provide the well-being and sustainability it had promised. a chinese proverb warns, if we do not 14 kabbalah revealed change direction, we are likely to end up exactly where we are headed. when applied to contemporary humanity, this could prove disastrous: climate change is threatening to turn vast areas of our planet into unlivable, lifeless soil, unsuitable for hu

rmine what we will do with each reshimo. if we are passive and simply wait for them to pass, it will take a long time before we thoroughly experience them, and before that happens they can cause us great pain. this is why the passive approach is called the path of pain. 114 kabbalah revealed on the other hand, we can take an active approach by trying to relate to each reshimo as to another day in school, trying to see what the creator is trying to teach us. if we simply remember that this world is the result of spiritual occurrences, this will be enough to tremendously speed up the passing of the reshimot. this active approach is called the path of light, because our efforts connect us to the creator, to the light, instead of to our present state, as with the passive attitude. actually, ou

can change our priorities, adopt different values of good and bad, and even train ourselves to become fearless. moreover, we can make a goal so important in our eyes that any hardship on the way to achieving it would become meaningless, intangible. if, for example, i want the social status and good wages associated with being a famous physician, i will strain, sweat, and toil for years in medical school and live through several more years of sleep deprivation during internship, hoping it will eventually pay off in fame and fortune. sometimes the calculation of immediate pain for future gain is so natural, we don t even notice we re doing it. for example, if i became terribly ill and discovered that only a specific surgery could save my life, i would gladly have the operation. because even

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ins the kabbalist might make. moreover, the subconscious parts of their spiritual qualities are also unconsciously corrected, thus allowing for the possibility that in several generations the peers themselves will be capable of conscious spiritual ascent. even of the students who have come to study kabbalah (some for general knowledge, others for spiritual ascent, it is said "a thousand enter the school, but only one exits to teaching" nevertheless, all participate in the success of the one, and all receive their own portion of correction through their participation. having entered the spiritual realm, and having corrected one s own egoistic qualities, the kabbalist once again experiences the need for others: living in our world, the spiritual work- 325- kabbalist collects the egoistical d

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ision in the us, in israel, and on the internet to tens of thousands of students worldwide. in recent years, rav laitman has become a frequent speaker at scientific conferences and conventions in europe, east asia and north america, expounding on the links between kabbalah and science. at t e n d e e s o f t h e s a n f r a n c i s c o c o n f e r e n c e 19 dr. laitman says that when he finished school, he was searching for a profession that would enable him to explore the meaning of life. he chose bio-cybernetics because this field researches life systems and the laws that dictate their existence. i had hoped, he explains, that through this study, i would understand how the inanimate evolves to vegetative and then to animate. yet the question that troubled me most was, what are we living

ferent picture of the world. thus, as in the first approach, the world still existed independent of its perceivers. the difference between the first and second approach is that the world appears different in the eyes of different perceivers. a third approach that evolved suggested that the observer affects the world, and thus affects the picture that the observer perceives. according to the third school, the perception of reality is like an average picture between the attributes of the observer and the attributes of the observed object. in other words, the observer perceives something in a certain way because this is how the observer is built, compared to r e g a i n i n g c o n s c i o u s n e s s 135 the actual quality of the world. this approach asserts that there is a correlation betwe

LAITMAN M THE KABBALAH EXPERIENCE

the understanding of that science; all we must do is study from genuine books of kabbalah in order to find what is already within us. even if we understand nothing of this science, the minute we open a book, our hearts and souls begin to open up. we receive spiritual knowledge about spirituality in a natural way, just as we feel bitterness or sweetness, or heat and cold. there is no need to go to school to feel such things. the study is only a method that helps us open our souls, our still dormant spiritual senses. then, when the heart and soul open, we are moved emotionally and naturally to learn about the reality in which we exist. i am talking about a tangible attainment that does not require any prior wisdom and knowledge, or any philosophizing. it is a method that t h e k a b b a l a

ow the same path as jews. after all, kabbalah is a method for connecting with the creator, who is unique. a gentile who walks toward the creator is called jewish, and a jew who doesn t is called a gentile. q: what is the best age to start studying kabbalah? a: there is no age limit for the study of kabbalah. i have a student who is eighty years old, and i have students who have just finished high school. when you study, there are no differences between age or origin. the soul doesn t make such discriminations. wo m e n s t u dy i n g k a b b a l a h q: are women allowed to study kabbalah? a: the holy ari said that everyone could study the wisdom of kabbalah, provided they have the desire. a desire is when a person feels an inner need to answer the question, what am i living for? if such a

saw. my r av, d i s c i p l e a n d g r o u p 333 rav told me that once, when baal hasulam came to bid farewell to his teacher, before he came to israel, he clearly saw that he had risen higher than the degree of his teacher in his attainment. he spoke about this with his eldest son, who was fifteen at the time. thus, it doesn t matter if you are a teacher or a student. but teachers, just like at school, guide the students, show them how to enter the spiritual world and give them the skills necessary for the spiritual work. a brilliant student can become greater than one s teacher, yet a teacher remains a teacher. between a student and a teacher there remains a spiritual contact, through common attributes and vessels. thus, in the spiritual world, the two individuals are not considered as

ow, even if against your will, that person s uncorrected thoughts and aims to penetrate your soul. the other person is not aware of it and wishes you no harm. however, his lack of correction is joined with yours and harms both of you. t h e k a b b a l a h e x p e r i e n c e 410 c h i l d r e n l e a r n i n g k a b b a l a h q: is kabbalah a way to look on life that does not require studying in school or in university? a: you can begin to teach the wisdom of kabbalah to little children at school because it relates to them, as well. they, too, live in both worlds, and they, too, like adults, still can t feel the wisdom, for it has not yet been revealed to them. great kabbalists had hoped to come to teach the wisdom of kabbalah at very early ages. for example, the gra (vilna gaon) said tha

itzva is a spiritual act of giving to the creator, which likens man to him. external action has no such effect. the creator doesn t put on tefillin made of animal skin. his action is the light of gar de hochma in gadlut of zeir anpin, which is defined as tefillin. that is what one must attain. r e f l e c t i o n s a n d t h o u g h t s 417 w h at i s yo u r s c h o o l o f j u da i s m? q: which school of judaism do you belong to? a: i belong to the only ancient ever-existing school, which was started by abraham, the very first jew. upon the destruction of the temples, as a result of a spiritual downfall, various schools of judaism emerged because, as rav yehuda ashlag writes in his introduction to the study of the ten sefirot (item.1, an iron wall has been erected between us and the scie

LAITMAN M THE PATH OF KABBALAH

the writer s spiritual degree. that enables us to not only connect with the ideas and direction, but also forms a bridge that could help us in our progress as we bond with the author. it is not important if the author is alive or not; we can bond in our feelings while studying the author s books. at the age of 18, the eldest son of baal hasulam, baruch ashlag, finished his studies at the yeshiva (school for orthodox jews) and started to work as a construction worker. he would rise before dawn, eat a kilogram of bread and onion, drink a little water, and go to work. bread and onion was also his supper. on holidays he would add a little herring or something else that would make his meal more festive. t h e pa t h o f k a b b a l a h 112 rabbi baruch ashlag lived a very hard life. he was amon

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

temple of amen; a translation of its actual wording will be given in another part of this book. it was indeed one of the most splendid and powerful sacraments known to man. it was celebrated for thousands of years, during which egypt was a mighty land, but a time came when the egos most advanced in evolution began to seek incarnation in new nations, in which, as in different classes in the world-school, they might learn new lessons. then this portion of the egyptian mysteries fell into abeyance, while the egyptian civilization grew degenerate and formalized as it became a theatre for the activities of less evolved men. 71. the ordinary lodges 72. there were also dotted all about the country numerous other lodges, which more closely resembled those of modern times. their work was much more

tly, for to them was entrusted the work of preparing their members for higher things, and giving them a liberal education. their purpose was the same as that of the mysteries everywhere, to provide a definite system of culture and education for adults, a thing which is not done on a large and public scale in our present day, when the rather curious belief is widely spread that education ends with school or college. the mysteries were the great public institutions, centres of national and religious life, to which people of the better classes flocked in thousands, and they did their work well, for one who had passed through their degrees- a process of many years- thereby became what we should now call a highly educated and cultured man or woman, with, in addition to his knowledge about this

f the centre in which those modifications and transmutations are achieved is so strongly emphasized in the preliminary stages of freemasonry. 392. the unfoldment of this centre is closely asso-ciated with the power of paying attention, as well as with the opening of higher forms of hearing. in all occult systems of training great importance was attached to this in the case of the neophyte. in the school of pythagoras the pupils were kept for several years in the order called akoustikoi or hearers; in the mysteries of mithra the lowest order was that of the ravens- a name which signifies that they were allowed only to repeat that which they had heard, precisely as a raven or a parrot does; for in all these ancient systems students were strictly forbidden to launch out upon the perilous wate

ising- needs a special pass-word, a word of power, which is intended to do quickly for his vibrations what the opening ceremony has done more gradually for those of his brn. in the p c g c leading from the second to the third degree is shown the necessity of extending self-control still further, and gaining some mastery over that strange intermediate tract beyond the lower mind which in a certain school of thought is denomi-nated the subliminal consciousness. 666. in this degree, as in the others, he kneels under a triangle made by the crossed wands of the deacons while the blessing of t.m.h. is invoked; indeed, it is noteworthy that all the o.s in craft masonry are taken within that same triangle, indicating that the whole of the threefold man, body, soul and spirit, is engaged in the wor

al ceremony of admission, the external ritual of which is the same as in earlier degrees, except for the k c s and the name of the degree; but the inner effect is very different. 677. in each of the previous degrees i have referred to certain currents of etheric force which flow through and around the spine of every human being. madame blavatsky writes of them as follows: 678. the trans-himalayan school c locates sushumna, the chief seat of these three nadis, in the central tube of the spinal cord, and ida and pingala on its left and right sides. ida and pingala are simply the sharps and flats of that fa of human nature, which, when struck in a proper way, awakens the sentries on either side, the spiritual manas and the physical kama, and subdues the lower through the higher. c(*the secret

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he has given us! s c m c i c bd glimpses of masonic history by c. w. leadbeater theosophical publishing house, adyar 1926 (edited and re-formatted for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the

smission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal o

in any way necessarily defined or organized as schools, but grouped according to their relation to four important departments of knowledge lying primarily outside the masonic field. each has its own characteristic approach towards freemasonry; each has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records within reach of the historian. an enormous amount of research was undertaken into lodge min

are a precious mine of historical and archaeological lore. two great names in germany are j. f. findel, the historian, and dr. wilhelm begemann, who made the most minute and painstaking researches into the old charges of the operative craft. a vast amount of material which will be of permanent value to students of our craft has become available through the labours of the scholars of the authentic school. this school, however, has limitations which are the outcome of its very method of approach. in a society as secret as masonry there must be much that has never been written down, but only transmitted orally in the lodges, so that documents and records are but of partial value. the written records of speculative masonry hardly antedate the revival in 1717, while the earliest extant minutes

onry there must be much that has never been written down, but only transmitted orally in the lodges, so that documents and records are but of partial value. the written records of speculative masonry hardly antedate the revival in 1717, while the earliest extant minutes of any operative lodge belong to the year 1598(*history of the lodge of edinburgh, by d. murray-lyon, p. 9) the tendency of this school, therefore, is quite naturally to derive masonry from the operative lodges and guilds of the middle ages, and to suppose that speculative elements were later grafted upon the operative stock- this hypothesis being in no way contradicted by existing records. bro. r. f. gould affirms that if we can assume the symbolism (or ceremonial) of masonry to be older than 1717, there is practically no

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

tlefield: a history of the military-occult complex. new york: st.martin s press, 2000. melton, j. gordon, the encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1993. archon archon, a greek term meaning ruler, is the name of a class of entities who played an important role in gnostic thought and who are roughly comparable to evil archangels. gnosticism refers to a movement and school of thought that was prominent in the hellenistic mediterranean world that influenced paganism, judaism, and christianity. its core teachings were that this world, and especially the human body, were the products of an evil deity the demiurge who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to retur

rther reading: garg, ganga ram, ed. encyclopaedia of the hindu world. vol. 3. new delhi: concept publishing, 1992. stutley,margaret, and james stutley. harper s dictionary of hinduism: its mythology, folklore, philosophy, literature, and history. new york: harper& row, 1977. aurum solis aurum solis was founded in 1897 in england by charles kingold and george stanton. it was originally opened as a school of high cabalistic magic. its philosophies are centered around the idea of the magician who chooses to follow a path of sacrifice, and who is reborn and passes into the 18 azazel light of glory. the system is explained in the magical philosophy by melita denning and osborne phillips, whose real names are vivian and leonard barcynski and who were grand master and administrator general of the

ebsite: a myth i heard as early as 1973, and have heard repeatedly over the years, concerns a giant computer in belgium, taking up the space of a city block, and housed in a building. the name of the computer is the beast, and reportedly information on everyone in the world is kept on it. this means that when we have to take the mark of the beast, the antichrist government can track us down. high school teachers talked 24 beast of the yellow night about it, as well as it being fodder for several sermons i heard as a teenage person. supposedly, the beast a nickname taken from the description of endtime events contained in the book of revelation tracks every person on earth. in some versions of the tale, the computer is selfprogramming, meaning that it has a life (implicitly a demonic life)

y then turn into evil monsters and start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical poet and artist william blake (1757 1827) is full of visions of angels, including fallen angels( demons. blake, who is known to many for such poems as tiger, tiger, burning bright, was born in london. he attended henry pars s drawing school in the strand, and at the age of fifteen he was apprenticed to the engraver james basire.after ending his apprenticeship in 1779, he went to the school of the royal academy, where he first exhibited a picture in 1780. in 1783 his friends paid for the printing of poetical sketches, and in 1784 blake married catherine boucher, who was destined to be very important for his work. in 1789, blake

n that is sharp and bitter and severe. but he has not finished his time until he has exhausted his evil deeds. and this is only the beginning. dante would undoubtedly have been jealous. speculation regarding demons and hellish realms, particularly as they relate to the postmortem state, would not, however, come to its fullest development until the emergence of tibetan buddhism, the most prominent school of tantric buddhism. according to the bardo th dol, known in the west as the tibetan book of the dead, the dead encounter various fearsome demons after death though they are also counseled that these demons are insubstantial projections of the mind. if one can gaze upon these insubstantial beings with equanimity, then one will escape rebirth and achieve nirvana. see also bardo th dol; hell

LIBER ALEPH

as it were the word of that will) is generated; and again immediately taketh up his habitation among us to manifest in force and fire. this mass of the holy ghost is then the true formula of the magick of the on of horus, blessed by he in his name ra- hoor-khuit! and thou shalt bless also the name of our father merlin, frater superior of the o.t.o, for that by seven years of apprenticeship in his school did i discover his most excellent way of magick. be thou diligent, o my son, for in this wondrous art is no more toil, sorrow, and disappointment, as it was in the dead aeon of the slain gods. n liber aleph vel cxi 86 gh de formula tota (of the complete formula) ere then is the schedule for all the operations of magick. first, thou shalt discover thy true will, as i have already taught thee

LIBER CLXV A MASTER OF THE TEMPLE

rlacing and like a net-work, and when the love-thought was sent out, the whole net sparkled, as with little specks of gold. continued in this thought for some minutes, and gradually returned to normal. gave thanks and entered diary [very nearly in serious trouble, my young and rash friend. it seems that you must go up well outside earth-attraction if you wish to get good astrals. it sounds sunday-school-talk, and i can give no reason. but i ve tried repeatedly going horizontally and downwards, always with the same result. gross and hostile things are below, pure beings above. the vision is good enough for what it is; it is clear and coherent. but i see no trace of scientific method in directing the vision. i explain further in the general comment. o.m] about this time frater v.i.o. appears

LIBER CXCVII STORY OF SIR PALAMEDES

rist our god.s sweet sacrifice .now, by the glad blood of our lord. quoth palamede .my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, the saint of mary..there he stayed, for out of memnon fs singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. liber cxcvii 68 his vow forgot, his task undone, his soul whipped in god.s bitter school (he moaned a mighty malison) the perfect knight? the perfect fool .now, by god.s wounds. quoth he .my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea.s starry plains! thou blessed jesus, foully nailed unto the cruel calvary tree, look on my soul fs poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me

LIBER DCCCXI ENERGIZED ENTHUSIASM

stand out, and who have the incredible courage and endurance to do so in the face of all that tyranny, callousness, and the scorn of inferiors can do; only these arrive at manhood uncontaminated. every serious or spiritual thought is made a jest; poets are thought gsoft h and gcowardly, h apparently because they are the only boys with a will of their own and courage to hold out against the whole school, boys and masters in league as once were pilate and herod; honour is replaced by expediency, holiness by hypocrisy. even where we found thoroughly good seed sprouting in favourable ground, too often is there a frittering away of the forces. facile encouragement of a poet or painter is far worse for him than any amount of opposition. here again the sex question (s.q. so-called by tolstoyans

ears, so shall we be able to breed genius if we can find the conditions which hamper it, and remove them. the obvious practical step is to restore the rites of bacchus, aphrodite and apollo to their proper place. they should not be open to every one, and manhood should be the reward of ordeal and initiation. the physical tests should be severe, and weaklings should be 1 of course there has been a school of devilish ananders that has held the act in itself to be gwicked. h of these blasphemers of nature let no further word be said, 12 liber dcccxi killed out rather than artificially preserved. the same remark applies to intellectual tests. but such tests should be as wide as possible. i was an absolute duffer at school in all forms of athletics and games, because i despised them. i held, an

LIBER LLL PARADIGMAT PIRATE

complex as being a miner on mars. while continuing to record dreams, also begin to keep a list of dream signs. underline them as you record the dreams from that evening, then list them at the bottom of the page after the dream. note any patterns that occur in your dream signs. note which ones occur the most. you could, for example, frequently find yourself in a different country or back in grade school. you may frequently see someone in your dreams do something odd. once you pick a set or type of dream sign that occurs most frequently, look for it fs normal equivalent during your waking hours. note how someone/something normally acts in real life during the day. this observation will better prepare you for becoming lucid in your dream. once you have your dream signs to trigger lucidity in

on the mastery of several activities that were encountered as a novice. the first of these is regulation of breathing. prolonging and deepening the breath before orgasm will increase its intensity when it does occur. combined with a taboo act and some form of karezza, this will usually be sufficient to push the practitioner over the edge. the magician should also consider engaging herself in some school of tantric activity. no matter how fluffy these may seem on the outside, they are dealing with sex and sexual practice. the results of experimentation with one of these schools can often be surprisingly intense. rage this method for achieving gnosis is well known and is usually the first type of singlepointed consciousness that most people encounter. the experience (often described as gseei

LIBER LXVII THE SWORD OF SONG

the more fearful ballista of aristotle, dilemma. this is the two-handed engine spoken of by the prophet milton* this is the horn of the prophet zeruiah, and with this am i, though no syrian, utterly pushed, till i find myself back against the dead wall of dogma. only now realising how dead a wall that is, do i turn and try the effect of a hair of the dog that bit me, till the orthodox .literary. school of buddhists, as grown at rangoon, exclaim with lear .how sharper than a serpent.s tooth it is to have an intellect. how is this? listen, and hear! i find myself confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose

nt to be obeyed? or.and this is my theory.are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me consider them .precept upon precept. if the introduction of the hebrew visionary is not too strong meat for the little mary of a buddhist audience* lycidas, line 130. the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are vir

self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley.s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley.s school have, among all their merits, some genuine intellectual dangers from this tendency to import religions, this free trade in gods. that all creeds are significant and all gods divine we willingly agree. but this is rather a reason for being content with our own than for attempting to steal other people.s. that affecta-tion in many modern mystics of adopting an oriental civilisation and mode o

still sub judice. here.s a health to lord ronald gower! 86. swinburne.19. but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light..hertha. 104. my big beauty.20.pink on spot; player green, in hand. but i have .starred. since i went down in that pocket. 120. my balti coolies.21.see my .the higher the fewer* 125. eton.22.a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34.i beg your pardon. it was a slip. 146. tahuti.25.in coptic, thoth* title of a (forthcoming) collection of papers on mountain exploration

ing disproved, god the person disappears for ever, and becomes atman, pleroma, ain soph, what name you will, infinite in all directions and in all categories .to deny one is to destroy the entire argument and throw us back on to our old dvaitistic bases. i entirely sympathise with my unhappy friend rev. mansel, b.d.,2 in his piteous and pitiful plaints against the logical results of the advaitist school. but, on his basal hypothesis of an infinite god, infinite space, time, and so on, no other conclusion is possible. dean mansel is found in the impossible position of one who will neither give up his premisses nor dispute the validity of his logical processes, but who shrinks in horror from the inevitable conclusion; he supposes there must be something wrong somewhere, and concludes that th

LIBER MMCMXI NOTE ON GENESIS

e key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in itself the beginning and the end of the great creation .the characters of heaven with thy finger hast thou traced: but none can read them save he hath been taught in thy school. wherefore closing do i name the mighty words: a w* original key entry on this e-text by w.e. heidrick, treasurer general o.t.o (c) ordo templi orientis. further formatting and proofing &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised and corrected 06.07.2004. 19 endnotes this text was first published in equinox i (2) in 1909. in equinox i (10) it was declared to be

LIBER XXXIII AN ACCOUNT OF AA

s.v. 6= 5 n.s.f. 5= 6 the silent watcher. 1 [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth

truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery are to be found. it is the most hidden of communities, yet it contains members from many circles; nor is there any centre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dw

he reunion of all those capable of receiving light, and it is known as the communion of 4 liber xxxiii saints, the primitive receptacle for all strength and truth, confided to it from all time. by it the agents of l.v.x. were formed in every age, passing from the interior to the exterior, and communicating spirit and life to the dead letter, as already said. this illuminated community is the true school of l.v.x; it has its chair, its doctors; it possesses a rule for students; it has forms and objects for study. it has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to t

has also its degrees for successive development to greater altitudes. this school of wisdom has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue

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

inative retellings of the myths; fiction; poetry and music; wiccan sites; neopagan sites of various kinds, some including on-line shrines; games; rants and ravings; course curricula; children fs literature; comic books; clubs to join; sites devoted in whatever way to individual gods and goddesses; a gscavenger hunt h (actually a list of questions apparently used in a unit on the mythology in some school; a gguest book h to which you can post any comment you like relating, however tenuously, to norse mythology; instructions to third-grade teachers doing a unit on norse mythology; instructions for integrating the study of norse mythology into home schooling; science fiction; astrology. just exercise care. if it doesn ft look right, it probably isn ft. after all, if i, an expert in old norse

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

religion is coming to an end among a growing portion of the american public, which is further promoting our international isolation. and scientific isolation from the rest of the world is a frightening, dangerous prospect. this state of affairs is not exactly new in the united states. many will recall the scopes trial (also called the scopes monkey trial) of 1925, in which john t. scopes, a high school science teacher, was sentenced for teaching evolution to his students. back in those days, the state of tennessee had banned evolution from its science curriculum, a law that scopes who had been recruited by the american civil liberties union had evidently violated. later, another court overturned the verdict. regardless of this outcome, it is disturbing that a state had at that time taken

nking biological and cultural of stanford university human geneticist l. luca cavalli- sforza, whose scientific biography a genetic and cultural odyssey: the life and work of l. luca cavalli-sforza (columbia university press) we published in 2005. this endeavor originated a fruitful collaboration that continues to date. we thank harold juli (connecticut college) and michael sinclair (new york law school, as well as three anonymous reviewers, for their help with some of the topics covered in this book. p.f.l. also thanks kathryn dooley, a student in his spring 2005 origins of life course at washington state university, for giving him permission to quote passages from her term paper for that class. as always, all errors and omissions are ours alone. preface xi this page intentionally left bl

lf of the u.s. population, then, reject one of the historically most contentious scientific theories, the theory of evolution by natural selection, often referred to as darwinism. opponents of evolution claim that evolutionary biology is unfounded, undemonstrated, illogical, and possibly un-christian in short, basically wrong. in 2005, the kansas board of education passed a resolution giving high school teachers free reign to teach alternatives to evolution, including so-called intelligent design theory (hereinafter id, a recent variant of creationism. this decision, and president george w. bush s public endorsement of it, stirred intense national debate. a movement supporting creationism and the teaching of id in public schools is now spreading to other christian countries, as well. meanw

ed no part. finally, 38% think that human beings did not evolve and appeared in their present form about 10,000 years ago. this is a question for educators to resolve. on the other hand, the support for evolution increases dramatically with education, with 65% of the people with postgraduate training thinking that evolution is a firmly based theory. this value drops to 20% among those with a high school education or less. most of us are well aware that science and mathematics education in primary and secondary schools leaves much to be desired in the united the dangers of creationism 185 states. international tests consistently show our country ranking not far from the bottom of the pile. things are not much better at the college level; the percentage of american undergraduates majoring in

ests that their true intentions are much wider. as the wedge document of the discovery institute states, the aim is to replace materialistic explanations with the theistic understanding that nature and human beings are created by god. those of us who are convinced that science cannot and should not suffer interference from politics and religion must act now. the creationists attempts to warn high school students that evolution is just a theory have been defeated in court and in other venues in pennsylvania, kansas, and ohio. but some members of the discovery institute are reported to have claimed that the wedge policy will shift its emphasis from the courtroom to individual biology teachers. therefore, we are far from having seen the end of the battle between evolution and creationism. let

MACNULTY W KIRK KABBALAH AND FREEMASONRY

that he practices the third of the theological virtues, charity. figure 18. plan of the master's lodge, la desolation des entrepreneurs modernes, c. 1747. the holy royal arch on the tree in figure 16 the officers of the lodge are placed on the seven levels of consciousness which form steps up the central column of the tree. these are the levels of consciousness as they are defined in the toledano school of kabbalah.74 the seven officers placed in this way fit nicely; but the uppermost triad, the triad of divine contact, is left empty. that empty triad suggests that the masonic system, even though it contains so profound an event as the mystical death, is thus far incomplete. freemasonry deals with this issue, but not in the craft lodge. you will remember that at the time of the union in 18

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

id--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten n

nking. to list and classify any but the more important of the now recognized schools of philosophy is beyond the space limitations of this volume. the vast area of speculation covered by philosophy will be appreciated best after a brief consideration of a few of the outstanding systems of philosophic discipline which have swayed the world of thought during the last twenty-six centuries. the greek school of philosophy had its inception with the seven immortalized thinkers upon whom was first conferred the appellation of sophos "the wise" according to diogenes laertius, these were thales, solon, chilon, pittacus, bias, cleobulus, and periander. water was conceived by thales to be the primal principle or element, upon which the earth floated like a ship, and earthquakes were the result of dis

d thinkers upon whom was first conferred the appellation of sophos "the wise" according to diogenes laertius, these were thales, solon, chilon, pittacus, bias, cleobulus, and periander. water was conceived by thales to be the primal principle or element, upon which the earth floated like a ship, and earthquakes were the result of disturbances in this universal sea. since thales was an ionian, the school perpetuating his tenets became known as the ionic. he died in 546 b.c, and was succeeded by anaximander, who in turn was followed by anaximenes, anaxagoras, and archelaus, with whom the ionic school ended. anaximander, differing from his master thales, declared measureless and indefinable infinity to be the principle from which all things were generated. anaximenes asserted air to be the fi

mingled together, came and reduced them to order" archelaus declared the principle of all things to be twofold: mind (which was incorporeal) and air (which was corporeal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he declared the ebb and flow of the sea to be caused by the sun. after pythagoras of samos, its founder, the italic or pythagorean school numbers among its most d

ablish a community wherein all the members were of mutual assistance to one another in the common attainment of the higher sciences. he also introduced the discipline of retrospection as essential to the development of the spiritual mind. pythagoreanism may be summarized as a system of metaphysical speculation concerning the relationships between numbers and the causal agencies of existence. this school also first expounded the theory of celestial harmonics or "the music of the spheres" john reuchlin said of pythagoras that he taught nothing to his disciples before the discipline of silence, silence being the first rudiment of contemplation. in his sophist, aristotle credits empedocles with the discovery of rhetoric. both pythagoras and empedocles accepted the theory of transmigration, the

MASTERING WITCHCRAFT

esp, and mesmer began his researches on what he called animal magnetism, but that witches nowadays refer to simply as witch power. the powers of the deep mind were being rediscovered. the nineteenth century, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical society that the great french occultist eliphas levi, alias abbe constant, and lord bulwer lytton had belonged, both of whom widely publicized the marvels of the newly rediscovered witch power, under the name of the astral light in levi's case, vril in lytton's. baron reich

ceremonial purifications of fire, air, earth, and water. however, the second, performed naked, makes use of that of scourging, or flagellation, likewise as a symbol of purification. i am bound to add, however, many tradition-minded witches feel that this second method, though peculiar to certain aspects of later roman versions of the greek mysteries, seems to be more bound up with english "public school" and "spankers' club" traditions than any inherent in the craft itself. to be beaten, whether symbolically or in actuality, does not by any means arouse in everyone the same feelings of glowing inner cleanliness or spiritual toneup that it apparently did for a nordic warrior, cloistered medieval monk, english public school boy, or sky-clad witch. the robed initiation since the ceremony take

MEANING OF MASONRY

cially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absurd to think that a vast organization like masonry was ordained merely to teach to grown-up men of the world the symbolical meaning of a few simple builders' tools, or to impress upon us such masonry elementary virtues as temperance and justice--the children in every village school are t aught such things; or to enforce such simple principles of morals as brotherly love, which every church and every religion teaches; or as relief, which is practised quite as much by non-masons as by us; or of truth, which every infant learns upon its mother's knee. there is surely, too, no need for us to join a secret society to be taught that the volume of the sacred law is a fountai

ak of it, and so far as masonry gives expression to it. for the moment let me merely say that behind all the official religious systems of the world, and behind all the great moral movements and developments in the history of humanity, have stood what st. paul called the keepers or" stewards of the mysteries" from that source christianity itself came into the world. from them originated the great school of kabalism, that marvellous system of secret, oral tradition of the hebrews, a strong element of which has been introduced into our masonic system. from them, too, also issued many fraternities and orders, such, for instance, as the great o rders of chivalry and of the rosicrucians, and the school of spiritual alchemy. lastly, from them too also issued, in the seventeenth century, modern s

and vicissitudes, effloresced in the greatest of all expressions of the mysteries, as disclosed in the gospels of the new testament (or new witness, involving the supersession of all previous systems under the supreme grand mastership of him who is call ed the light of the world and its saviour. concurrently with the existence of the hebrew mysteries under the mosiac dispensation, the great greek school of the mysteries was developing, which, originating in the orphic religion, culminated and came to a focus at delphi and generated the philosophic wisdom and the aesthetic glories associated with athens and the periclean age. greece was the spiritual descendant and infant prodigy of both india and egypt, though developing along quite different lines. we know that pythagoras, like moses, aft

philosophic wisdom and the aesthetic glories associated with athens and the periclean age. greece was the spiritual descendant and infant prodigy of both india and egypt, though developing along quite different lines. we know that pythagoras, like moses, after absorbing all his native teachers could impart, journeyed to egypt to take his final initiation prior to returning and founding the great school at crotona associated with his name. we know, too, from the timaus of plato how aspirants for mystical wisdom visited egypt for initiation and were told by the priests of sais that" you greeks are but children" in the secret doctrine, but were admitted to information enabling them to promote their own spiritual advancement. we know from the corresponden ce, recorded by iamblichus, between a

nd pay him reverence. in all these world moving incidents in times when initiation was a real event and not a mere ceremonial form as now, it is of interest to notice the practice upon a grand scale of the same customs and courtesies as are still observed, though alas unintelligently, by the craft of to-day. we must now speak more fully of the mysteries and the" royal art" as pursued by the greek school. with the greeks it took the form of a quest of philosophy; i.e, for wisdom, for the sophia, just as in the hebrew and christian schools it took the form of a quest for the lost word. the end was of course the same in both cases, but the approach to it was by different means and, as we shall see, the two methods coalesced into one at a later date. the greek approach was primarily an intelle

MICHAEL FORD A RITE OF THE WEREWOLF

s should not experiment with such, noted that death could occur. in specific, part of the witches sabbat practice of going forth by night is the illumination of the imagination; that when the subconscious is brought closer to the conscious. those who are able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes f

the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certa

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e to change the road youre on there was not enough available (or provided) to make the sacrifices seem at all worth-while. as much of the fatalistic literature and poetry of the time indicates, revolutionwas impending. to appease the conditions, the social architects permitted the firstsocialist governments to come to power and allowed the ordinary family to sendtheir most accomplished progeny to school.with the privilege of education came man's chance to uncover what has been hiddenfor so long from him and his fellows. we now have access to the subject of history, butthat we know so little about the real events of the past is cause for sorrow and alarm.moreover, the manner in which such subjects are taught ensures that we remain withlittle knowledge. regarding education, we would do well

erging spontaneously in the ancient seas 3,000 million years ago and the great varietyof species that exist today are all descended from one or a few primitive organisms evolved in thoseancient oceans, by a process of random genetic mutation coupled with natural selection. these ideas arethe cornerstones of modern historical geology and of our contemporary world view, as familiar to theelementary school pupil as to the postgraduate student of biology or geology (p. 5)problemexisting methods of geochronometry such as uranium-lead decay and radiocarbon assays have beenfound to be deeply flawed and unreliable; the extent of genetic change by selection has been foundexperimentally to be limited. bacteria can be induced in the laboratory to mutate in a direction that isbeneficial to themwithout

cinated people succumb to the dis-ease. 1831 in marseilles, france, 2,000 vaccinated people are stricken with smallpox. 1832 the skull& bones is launched under the russell pirate flag. 1832 andrew jackson re-elected. v etos recharter of bank of u.s. national debt of the u.s. falls to zero. 1832 british medical association chartered. impetus for forming ama in u.s. 1832 christian hahnemann creates school of homeopathy. 1832 east india company monopoly of opium trafficking expires. 1832 jackson veto of re-charter of second national bank. 1833 british drop slave trade as unprofitable and issue emancipation order. 1833 andrew jackson orders that u.s. funds be withdrawn from the bank of the united states. 1833 mercury amalgam fillings introduced in nyc. dentists rebelled. 1834 giuseppe mazzini

1848 immigration from ireland to the united states. united states news media spread the word thatone third carried a copy of the manifesto in order to help enforce the spread of compulsory schoolingfor native americans. 1848 california gold rush. atlantis, alien visitation, and genetic manipulation331 appendix f: general chronology of events 1848 dr.semmelweis at the university of vienna medical school cuts infant deaths by requiring doc-tors to wash their hands. subsequently fired. 1849 william a. rockefeller indicted for raping a hired girl. william also bills himself as a cancer spe-cialist and sells petroleum-based products as elixir. 1850 two states in the united states, massachusetts and new york, create an active paradigm that saysthe state is the father of children and create laws

standard oil establishes resident agents in the far east. 1892 america takes the lead in worldwide sugar consumption, surpassing the british. sugar consump-tion would double again by 1920. 1893 banking panic of 1893. 1893 tesla works on building remote controlled devices using radio waves. 1893 german dr. julius hensel states that processed flour is devoid of nutrients. 1893 johns hopkins medical school established. hq of german allopathic medicine. 1894 bataille writes that gallatin mackey, a top illuminist, showed him what amounts to wireless teleg-raphy, decades before marconi, stating that units also existed in charleston, rome, berlin, washingtonand naples. it was discovery of this secret that enabled understanding of how seemingly unrelatedincidents took place simultaneously around t

MICHAEL W FORD THE VAMPIRE GATE

, focus in the energy 25 spiraling through your spine, allow it to be compressed when breathing into a sphere and then stored accordingly. you may try this before sleeping; it provides a powerful preparation and relaxation practice which will fuel your dreams or nightmares. as in the luciferian path, it is essential to the slowed study and planning of your short and long term planning. this means school, career and what you want to do with your life. a practitioner of the luciferian path will balance the spiritual and material to their own end not focusing too much on one to stop the other. in terms of magical practice, the luciferian would implement the practice of magick and sorcery based on the ends they wish to achieve. there is no specific or set practice to proceed the grimoires offe

nd shadow. luciferians are deeply involved in the methods of sorcery and their own brands of witchcraft. darkness and shadow is expanded by the brightness of our illumination, thus wisdom begets darkness. one aspect of the black order of the dragon is to illuminate this light within each adept, to compliment an independent and opposer type of individual. by all accounts the botd is indeed a black school lessons are given in darkness, there is no visible master yet under this scope of study does the shadow cast down upon the ground in which the adept treads. knowledge of the enemy is essential. the luciferian must study the ways of the enemy monotheistic right hand path religions christianity, et al. such belief indoctrinates the weak and ignorant, thus should be kept out of the mind entire

MOODY RAYMOND A LIFE AFTER LIFE

nes, teachings, and questions. i believe that all the great religions of man have many truths to tell us, and i believe that no one of us has all the answers to the deep and fundamental truths with which religion deals. in organizational terms, i am a member of the methodist church. fourthly, my academic and professional background is somewhat diverse-some would say fractured. i attended graduate school in philosophy at the university of virginia and received my ph.d. in that subject in 1969. my areas of special interest in philosophy are ethics, logic, and the philosophy of language. after teaching philosophy for three years at a university in eastern north carolina, i decided to go to medical school, and i intend to become a psychiatrist and to teach the philosophy of medicine in a medic

ool in philosophy at the university of virginia and received my ph.d. in that subject in 1969. my areas of special interest in philosophy are ethics, logic, and the philosophy of language. after teaching philosophy for three years at a university in eastern north carolina, i decided to go to medical school, and i intend to become a psychiatrist and to teach the philosophy of medicine in a medical school. all these interests and experiences necessarily helped shape the approach i have taken in this study. my hope for this book is that it will draw attention to a phenomenon which is at once very widespread and very well-hidden, and, at the same time, help create a more receptive public attitude toward it. for it is my firm conviction that this phenomenon has great significance, not only for

subconsciously, that to be in contact with death in any way, even indirectly, somehow confronts us with the prospect of our own deaths, draws our own deaths closer and makes them more real and thinkable. for example, most medical students, myself included, have found that even the remote encounter with death which occurs upon one's first visit to the anatomical laboratories when entering medical school can evoke strong feelings of uneasiness. in my own case, the reason for this response now seems quite obvious. it has occurred to me in retrospect that it wasn't entirely concern for the person whose remains i saw there, although that feeling certainly figured, too. what i was seeing on that table was a symbol of my own mortality. in some way, if only pre-consciously, the thought must have

h which i have personally undertaken. during the past few years i have encountered large number of persons who were involved in what i shall call "near-death experiences" i have met these persons in many ways. at first it was by coincidence. in 1965, when i was an undergraduate student studying philosophy at the university of virginia, i met a man who was a clinical professor of psychiatry in the school of medicine. i was struck from the beginning with his warmth, kindliness and humor. it came as a great surprise when i later learned a very interesting fact about him, namely, that he had been dead-not just once but on two occasions, about ten minutes apart-and that he had given a most fantastic account of what happened to him while he was "dead" i later hear. him relate his story to a smal

azement, i found that in almost every class of thirty or so students, at least one student would come to me afterwards and relate a personal near-death experience. what has amazed me since the beginning of my interest are the great similarities in the reports, despite the fact that they come from people of highly varied religious, social, and educational backgrounds. by the time i entered medical school in 1972, i had collected a sizable number of these experiences and i began mentioning the informal study i had been doing to some of my medical acquaintances. eventually, a friend of mine talked me into giving a report to a medical society, and other public talks followed. again, i found that after every talk someone would come up to tell me of an experience of his own. as i became more wid

MORALS AND DOGMA

n the cross; and has an intellectual sympathy with the deity himself. the best gift we can bestow on man is manhood. it is that which masonry is ordained of god to bestow on its votaries: not sectarianism and religious dogma; not a rudimental morality, that may be found in the writings of confucius, zoroaster, seneca, and the rabbis, in the proverbs and ecclesiastes; not a little and cheap common-school knowledge; but manhood and science and philosophy. not that philosophy or science is in opposition to religion. for philosophy is but that knowledge of god and the soul, which is derived from observation of the manifested action of god and the soul, and from a wise analogy. it is the intellectual guide which the religious sentiment needs. the true religious philosophy of an imperfect being

vegetation on a level, a society of big spears of grass and stunted oaks, a neighborhood of jealousies, emasculating each other. it is, civilly, all aptitudes having equal opportunity; politically, all votes having equal weight; religiously, all consciences having equal rights. equality has an organ--gratuitous and obligatory instruction. we must begin with the right to the alphabet. the primary school _obligatory_ upon all; the higher school _offered_ to all. such is the law. from the same school for all springs equal society. instruction! light! all comes from light, and all returns to it. we must learn the thoughts of the common people, if we would be wise and do any good work. we must look at men, not so much for what fortune has given to them with her blind old eyes, as for the gifts

now, it is chiefly the commentary and gloss that lead to error and heresy and persecution. the earliest instructors of mankind not only adopted the lessons of nature, but as far as possible adhered to her method of imparting them. in the mysteries, beyond the current traditions or sacred and enigmatic recitals of the temples, few explanations were given to the spectators, who were left, as in the school of nature, to make inferences for themselves. no other method could have suited every degree of cultivation and capacity. to employ nature's universal symbolism instead of the technicalities of language, rewards the humblest inquirer, and discloses its secrets to every one in proportion to his preparatory training and his power to comprehend them. if their philosophical meaning was above th

lie, being cousin-german to it when uttered, and yet capable of being explained away--who is there that has not seen these low arts and base appliances put into practice, and becoming general, until success cannot be surely had by any more honorable means--the result being a state ruled and ruined by ignorant and shallow mediocrity, pert self-conceit, the greenness of unripe intellect, vain of a school-boy's smattering of knowledge. the faithless and the false in public and in political life, will be faithless and false in private. the jockey in politics, like the jockey on the race-course, is rotten from skin to core. everywhere he will see first to his own interests, and whoso leans on him will be pierced with a broken reed. his ambition is ignoble, like himself; and therefore he will s

g anything, and relapsing into the absurd skepticism of pyrrho. the priesthood, custodian of faith, wholly rests upon this basis of knowledge, and it is in its teachings we must recognize the divine principle of the eternal word. light is not spirit, as the indian hierophants believed it to be; but only the instrument of the spirit. it is not the body of the protoplastes, as the theurgists of the school of alexandria taught, but the first physical manifestation of the divine afflatus. god eternally creates it, and man, in the image of god, modifies and seems to multiply it. the high magic is styled "the sacerdotal art" and "the royal art" in egypt, greece, and rome, it could not but share the greatnesses and decadences of the priesthood and of royalty. every philosophy hostile to the natio

MOTTA MARCELO THE COMMENTARIES OF AL

message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a school-boy or a shopkeeper; but for its own sake, like an artist "unassuaged" means "its edge taken off by" or "dulled by. the pure student does not think of the result of the examination. 45. the perfect and the perfect are one perfect and not two; nay, are none! serious students are referred to our note to verse 11. the perfect is zero, and no matter how many times you add zero to zero, you alwa

lace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty--see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know what it is all about (he refers to masonry) the question then arises as to whether the initiate is able to stand firmly in this place of exaltation. it seems to me as if this refers to the ascetic life, commonly considered as an essential condition of participation in these mysteries. the answer is that "there are means an

thunders, hailstones and coals of fire, to burn up gomorrah and sodom where love is either shameful and secret, or daubed with dung of sentiment in order that the swinish citizens may recognize their ideal therein. we do not tell the artist that his art is so sacred, so disgusting, so splendid and so disgraceful that he must not on any account learn the use of the tools of his trade, and study in school how to see with the eye, and record what he sees with his hand. we do not tell the man who would heal disease that he must not know his subject, from anatomy to pathology; or bid him undertake to remove an appendix from a valued archbishop the first time he takes his scalpel in hand. but love is an art no less than rembrandt's, a science no less than lister's. the mind must make the heart a

function, it will grow; the test is its willingness to 'strive ever to more; it justifies itself by being 'ever joyous. it follows that 'death is the crown of all. for a life which has fulfilled all its possibilities ceases to have a purpose; death is its diploma, so to speak; it is ready to apply itself to the new conditions of a larger life. just so a schoolboy who has mastered his work dies to school, reincarnates in cap& gown, triumphs in the tripos, dies to the cloisters, and is reborn to the world. note that the atu 'death' in the tarot refers to scorpio. this sign is threefold: the scorpion that kills itself with its own poison, when its environment (the ring of fire) becomes intolerable; the serpent that renews itself by shedding its skin, that is crowned and hooded, that moves by

from drifting to death, unless they prove, by their own dogged determination to master their circumstances, that they are fit to pull their weight in the noah's ark of mankind. 73. ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. there is a connection between death, sleep, and our lady nuit (this is worked out, on profane lines, by dr. sigmund freud, and his school, especially by jung, psychology of the unconscious, which the reader should consult) the fatigue of the day's toil creates the toxins whose accumulation is the 'will to die. all mystic attainment is of this type, as all magick is of the 'will to live. at times we all want nibbana, to withdraw into the silence, and so on. the art of it is to dip deeply into 'death, but to emerge immediately

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

sun, moon, stars, and days of the year, and followed by beautiful maidens bearing laurel branches, and singing hymns in honour of the god. roman festivals. saturnalia. the saturnalia, a national festival held in december in honour of saturn, was celebrated after the ingathering of the harvest, and lasted several days. it was a time of universal rejoicing, cessation from labour, and merry-making. school children had holidays, friends sent presents page 233 to each other, the law-courts were closed, and no business was transacted. crowds of people from the surrounding country flocked to rome for this festival attired in every variety of masquerade dress; practical jokes were given and received with the utmost good humour, shouts of exultation filled [201]the air, all classes abandoned thems

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ugh the ups and downs of the centuries. the same may also be noted regarding the craftsmen of venice, a city that never fell into the hands of the lombards.12 28 the origins of freemasonry from ancient times to the middle ages in rome the spirit of association was quite commonplace. the entire populace was divided into schools according to social status, nationality, duties, and professions. each school had its own insignia, patron, statutes, offices, and assigned duties in the public demonstrations of devotion and rejoicing. these associations were not organized solely to advance the progress of arts and trades, but also to encourage piety. each had their own church in which to hold gatherings, common burial grounds, and the responsibility to fulfill certain duties in processions, station

the persian seleucca and ctesiphon. this period marked the birth of byzantine art, a synthesis of greco-latin art and the teachings of asia minor, egypt, and syria, which themselves were descended from persia. the same synthesis that took place in art and architecture also affected philosophy. under the influence of the collegia, byzantine art spread throughout the empire. there was an asia minor school of byzantine art (the churches of ephesus, sardes, and philadelphia in the fifth century, a syrian byzantine art (the cathedrals of basra and ezra in the sixth century, and a byzantine art of egypt. the most powerful marvel of this architecture is santa sophia of constantinople, which was built from 532 to 537 by anthenius of tralles and isidorus of miletus. never had the genius of rome and

nd new gothic. these terms indicate with extreme precision the origin of these styles and the relationship that exists between them. in fact, it is a mistake to oppose the two. romanesque art and monastic associations romanesque art of the old gothic style was born after the year 1000 in regions south of the loire the former gothic gaul. it seems fairly well established that the oldest romanesque school was that of auvergne. romanesque architecture is roman architecture that has been refined and "finished "while a time of decadence saw a retreat from roman art, a more progressive era returned to it, but it was a free roman art that had been emancipated from the yoke of entablature. the romanesque style was regarded as a self-evident innovation by the roman as well as the gothic."3 romanesq

o architecture's ability both to embellish and to be lighter and bolder. gerbert had studied architecture with the arabs of spain in cordoba and grenada and brought what he had learned to his own country, where he entrusted its teaching and practice to the ecclesiastical schools. gerbert himself taught in reims and his knowledge spread rapidly. abbot de fleury, fulbert (founder of the theological school of chartres, and beranger (creator of the schools of tours and angers) continued gerbert's work. lanfranc, who moved to france from pavia, established a monastic school at the bec abbey in normandy, which became the seat of a renaissance in the sciences and the arts. an era of excitement in the minds of people began at this time, which far from being hostile to the arts, only gave added imp

he possibility of builders creating associations allied with monasteries. perhaps the best proof may be found in auvergne, the last of the roman provinces and the one that remained faithful to the genius of rome for the longest time. it is precisely here that the greatest byzantine influence can be seen and it is here, at limoges, that we can discover the traces of a seventh-century architectural school. the romanesque school of auvergne is one of the oldest and most characteristic of its kind. while churches covered all the lands south of the loire, they were noticeably scarce in the north. it was impossible for the art of building to spread in the north. we have seen how roman institutions came to grief in the frankish kingdom. in addition, the capitularies of the garolingian kings and e

ONYX TABLET OF SET

ties of the priesthood? what will you take from your order work into the priesthood? 9. as an adept you can "turn on/turn off" your initiatory life at will. a priest or priestess is one all of the time. a smart iii doesn't advertise priestly credentials in hostile territory, but these will nevertheless exert their influence. what influence do you think you will be exerting at your profane work or school? the nine steps for setian recovery on dependency by magus webb this is for those members of the priesthood that may have to deal with substance abuse in either themselves or others. let's begin by killing afew myths, shall we? the popular figure of the drug or alcohol addict is a guy lying in the gutter clutching a paper-covered bag containing a bottle of thunderbird. here's a better pictu

r lack of progressi s its most important and sacred tool. be very careful in its use, and always talk to another iii+ in this matter. when to counsel the world lacks traditions of initiation and religion. this means that most people entering the temple, or even remaining in the second degree for years, largely view the temple as a hobby. when our lives are taken up by "real" matters like illness, school, employment issues--we give up our hobbies. sometimes even our best and brightest will do this. whereas we always respect the right of the person to decide, we have the obligation to express our higher feelings in the matter. such leave-taking is a bad thing because real initiation much more often takes place in dealing with these issues than it does in writing articles for the pylon newsle

nt. the initiate must view initiation as a lifetime pursuit. in the time of our ancestors' ancestors we had schools that were deeply connected with the culture, both on a linguistic and material culture basis, that taught sovereignty. some of these were closed to certain bloodlines, others like plato's academy were open to persons of merit. we do not exist in a small unified coherent culture. one school- even the temple- will not provide you with all of your needs. now we do the job perfectly for the teaching of magic and philosophy, but the adept-to-be should be looking for other things that significantly deepen their personhood. some of these might better colleges, field work in the sciences, special forces training in the military, careers in music or art, training in the martial arts a

are one" or other relativistic drivel. this can be changed from a passive attitude into one of challenge- since we living in a post-modernist time, rejoice that you can study anything, but know that study of deep topics takes effort. a sense that their lives would be validated if they can just find the right tribe. maybe so, but we are not a tribe. nor a family. nor a circle of friends. we are a school. if they transform themselves by our hard methods, then we might be interested in closer affiliations on a strictly personal basis. a sense that they have a great secret to give us. maybe so, but they must learn our language well, in order to give us that secret accurately. a belief that intellectual knowledge is all that is needed. wrong. describing how a skier skies down a slope, is rathe

ong "what is the difference between the i and the ii "why does the temple exist "why should anyone fight for the temple""why will our ideas never have a mass appeal "how havey ou changed your life since joining the temple "how have your life goals changed once they've joined the temple "what have you gained by meeting other setians face-to-face "what does the concept of recognition mean in an lhp school "what does self-creation mean" these are tough questions. after you give the potential setian these questions, suggest that they think them over, and look over their time inthe temple. tell them to write a brief essay (2 or 3 thousand words) on any topic that shows their understanding of the themselves and the temple. have them submit the essay to another priest to look over. he or she will

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

d on september b h, b j f f, by the last sovereign sanctuary of the rite of memphis in the united states (referred to in appendix c. the sovereign sanctuary transferred its powers and authority to the grand college of rites of the united states of america. from the archives of the supreme council, d d x, s.j.,washington,d.c. society started by an albert sturman who at one time kept a private boys school in london and also acted as an agent for the sale of bogus degrees produced on this side of the atlantic. this society for a considerable time was listed in the cautionary column of the london truth. after sturman s death, his wife, who was really the active partner in the business, carried on with some success.3. in b i h a, the supreme council of the ancient and accepted scottish rite of

PRELUDE TO THE BLACK ARTS

us spirit jump up right in the middle of your ritual and cry "but you are just as guilty as she" now, if instead of assuming the proper posture and commanding "die, son-of-a-bitch" you instead inquire "i am" then all is lost. you can see the possibilities. so, if you are harboring any guilt about anything, anything at all, crush it under your heel for good or else hustle your bacon back to sunday school where you belong. no cheating! jesus loves you. decided to stay, huh? well, eventually, this "journal" will become your "black book, and in it, you'll keep all sorts of magical information, deals with the devil and the results of your magickal endeavors. even satan keeps one, you should too. it will be especially helpful when your years grow long and your memory grows short. we know of at l

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

llect will also lean toward kindness in regard to the defendant and he will come up with logical justifications to exonerate the defendant. this illustrates how the intellect conforms to the desire. another example which illustrates this is that of a child who desires a bicycle. his intellect will come up with reasons why he needs it. for instance, he will tell his mother "i need a bike to get to school "i ll drive you there, she answers him "i realize you re very busy and driving me to school will be too much trouble for you, he says "that s okay, it s no trouble at all. i ll drive you to school, and besides, we can t afford it "but i don t want you to drive me to school. i want a bike" we see that even though his "transportation problem" has been solved by his mother driving him to schoo

e intellectual faculties and sublimating them to the concept is called ha ala at mayim nukvin the rising of the feminine waters. this causes what is called hamshachat mayim d churin the drawing down of the masculine waters of insight) furthermore, when one is studying a subject, he will never reach the truth of it unless his intent is only to grasp its true meaning. for example, many people go to school and learn many different concepts and subjects. however, who is it who grasps their true depth and has insights into them, only those whose entire intent and focus is on the subject itself, who study it repeatedly, analyzing its every facet, to understand it in depth. if a person goes to medical school to please his parents, but really wants to be a lawyer, though he will learn the material

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

iah can be seen as pregnant with its two offspring, yetzirah and asiyah. but the vav, the world of yetzirah is gwithin h the dalet of asiyah, indicating that asiyah will be revealed first, and only then, out of it, will the world of yetzirah emerge. this is why the schools of shamai and hillel differed as to whether heaven or earth were created first.9 they each referred to a different verse, the school of shamai to gin the beginning of g-d fs creation of the heavens and the earth h and the school of hillel to g con the day g-d made earth and heaven. h in the same passage of the midrash, the sages resolve the issue by saying, gwhen he created them, he created the heavens first, but when he finished them, he finished the earth first. h rabbi shimon bar yochai said, gi do not understand how

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

and the therapeutic method he developed and called vegetotherapy, have been found of inestimable value in my life, and the two hundred hours of therapy i had years ago comprise an experience that today, in retrospect, i would not be without. with these materials in mind, the serious student might well be persuaded, as i was once, to enter psychotherapy. it is of small consequence what analytical school he selects. all are useful. all provide help for the student in his search for the light, and serve as excellent preparation for the serious discipline of magic and self-knowledge. where the divinatory techniques are concerned, the counsel given in the portal paper under consideration is still valid. newer and better books on astrology have been published since that portal paper was first w

ficult subject, which should be followed by people in quandaries by wendell johnson (harper, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps out of fear. with considerable pleasure, i urge every student to read theproblem of good and evil or the chrisfos by vitvan (school of the natural order, baker, nevada. both of these books attempt to correlate the ancient wisdom both of the east and the west with the techniques ofcount o r z b swkhio developed general semantics. reading this literature should considerablv broaden the mental and spiritual horizons of&e sincere and serious student. it h l al so help him keep a le&l head where the occult jungle is concerne

and who humbly desireth admission to the tomb of the mystical mountain. second let the aspirant be assisted to kneel. aspirant is brought to curfained door of tomb between third adept and hodos chamelionis. all face east, and kneel. second from thine hand, 0 lord, cometh all good. the characters of nature with thy fingers thou hast traced; but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. 0 lord our god, who should not extol thee? who should not praise thee? all is from thee- all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honour

outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with divine and unalterable being. consider the divine ideal, and say slowly: from thine hands, 0 lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy finger thou hast traced, but none can read them unless he hath been in thy school. therefore, even as semants look unto the hands of their masters and handmaidens unto their mistresses, even so do our eyes look up unto thee, for thou alone art our help, 0 lord of the universe. all is from thee, all belongeth unto thee. either thy love or thine anger all must again re-enter. nothing canst thou lose, for all must tend to thine honour and majesty. thou art lord alone, and t

forming the weak astrological semi-sextile aspect, good in nature and operation. the enneagram figure g the enneagram the enneagram kether chokmah figure h the dekagon figure i figure j the dekagram e' the dekagram n figure k the endekagram figure l the endekagon 32 811 1 figure m figure n the dodekagon the dodekagram <95> the grade of philosophus additional lecture on the tattwas of the eastern school (note: this paper dealing with the hindu tattwa system was withdrawn from circulation in that branch of the order of which i happened to be a member. the copy from which i have reproduced the following was properly labelled and dated august, 1894, and is therefore as clearly authoritative as any of the order papers could be, indicating that it was formally and officially issued to all membe

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys theunknown and unseen, even unto the direct presence of the all; the praise and supplication of mortalman. this by sweet perfume extracted by f

ear of the pleiades.the astronomy of the chinese is ancient though inexact. the wise chwien-hio marked 2449 yearsbefore christ, as an epoch, through the conjunction of mercury, mars, jupiter and saturn. theseancient people understood, to some extent, the celestial motions, calculated eclipses and slew two oftheir philosophers, ho and hi, for not announcing an eclipse of the sun, 2169 bcthe ionian school of the greeks was founded by thales, of miletus, 600 bc it thoroughlycomprehended the seasonal changes and length of the year.to hipparchus of nicaea, however, 160 bc from whom the ptolemaic school took its rise, isastronomy indebted for evidence of skill and acumen. he catalogued 1082 stars, calculated themotions of the sun and moon, made observations of the planets, and described. their m

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

nimals alternately into men; it disposes even of life and death, can confer wealth on its adepts by the transmutation of metals and immortality by its quintessence or elixir, compounded of gold and light. such was magic from zoroaster to manes, from orpheus to apollonius of tyana, when positive christianity, victorious at length over the brilliant dreams and titanic aspirations of the alexandrian school, dared to launch its anathemas publicly against this philosophy, and thus forced it to become more occult and mysterious than ever. moreover, strange and alarming rumours began to circulate concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the

al and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have served for the liturgy of the church of s

ests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth conceives and guards by impregnation. the moon concurs in this impregnation of the earth by reflecting a solar image during the night, so that hermes was right when

d he visited the ruins of memphis and thebes, and what would the echo of past ages which slumbers in the tombs of rameses have replied to those light sarcasms so much relished in france? the mosaic cherub represents also the great magical mystery, of which the elements are expressed by the septenary, without, however, giving the final word. this verbum inenarrabile of the sages of the alexandrian school, this word which hebrew kabalists write 111 and interpret by ararita thus expressing the triplicity of the secondary principle, the dualism of means, the equal unity of the first and final principle, the alliance between the triad and the tetrad in a word composed of four letters, which form seven by means of a triple and double repetition this word is pronounced ararita. the virtue of the

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

d frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the initiation of the catacombs, collapsed one day into the church, and a symbolism was reconstructed with the remnants of all worships which had been absorbed by the queen of the world. according to the gospel narrative, the inscription which set forth the spiritual royalty of christ was written in hebrew, in greek and in latin: it w

ed love. it came about therefore that the cultus of form yielded perforce to those ambitious dreams which adorned already the eloquent wisdom of plato. thus was the advent of christ prepared and was therefore also expected; it arrived because the world awaited it; and to become popular, philosophy transformed into belief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an undesigned provision for the emancipation of consciences and the establishment of the bases of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about which gravitate all intelligences li

e followed. subsequently, the sacred books, of which the keys are all kabalistic from genesis to the apocalypse, have become so little intelligible to christians, that prudent pastors have judged it necessary to forbid them being read by the uninstructed among believers. taken literally and understood materially, such books could be only an inconceivable tissue of absurdities and scandals, as the school of voltaire has demonstrated but too well. it is the same with all the ancient dogmas, the brilliant theogonies and poetic legends. to say that ancient greece believed in the love-adventures of jupiter, or that egypt worshipped the cynocephalus and sparrow-hawk, is to exhibit as much ignorance and bad faith as would be shown by maintaining that christians adore a triple god, composed of an

er or salt is the winged dragon; metals in the molten state are lions of various colours; finally, the whole work is symbolized by the pelican and phoenix. hermetic art is, therefore, at one and the same time, a religion, a philosophy and a natural science. considered as religion, it is that of the ancient magi and the initiates of all the ages; as a philosophy, its principles may be found in the school of alexandria and in the theories of pythagoras; as science, its principles must be sought from paracelsus, nicholas flamel and raymund lully. the science is true only for those who accept and understand the philosophy and religion, while its processes the great work 65 are successful only for the adept who has attained sovereign volition, and has thus become monarch of the elementary world

in the past, and there may be still in the present, assemblies which are presided over by this figure, seated on a throne and having a flaming torch between the horns. but the adorers of this sign do not consider, as do we, that it is a representation of the devil: on the contrary, for them it is that of the god pan, the god of our modern schools of philosophy, the god of the alexandrian theurgic school and of our own mystical neo-platonists, the god of lamartine and victor cousin, the god of spinoza and plato, the god of the primitive gnostic schools; the christ also of the dissident priesthood. this last qualification, ascribed to the goat of black magic, will not astonish students of religious antiquities who are acquainted with the phases of symbolism and doctrine in their various tran

RUBY TABLET OF SET

ective universe being a consistent framework following natural laws. the iii+ initiate recognizes this to be a limited view, and to some extent can make use of realms beyond what is normally considered the "universe" classification: v2- 126.2- 1 author: corey s. cole iii date: may xvi html revision: nov 24, 197 ce subject: ouspensky reading list: 4a, 19b, 19c lecture #2 according to ouspensky, a "school" is necessary for awakeness to occur and develop. while we can get occasional glimpses of the higher states, we need something. or other people. pushing us to move into these states. the temple of set can be seen as such a school. gurdjieff and ouspensky consider man a type of sophisticated machine "know thyself" may be considered synonymous with "know your parts and how they function and i

tical aspect of a vampire? he cannot see his own reflection in a mirror. this leaves him free to cast his gaze on what is normally hidden behind his own image. this, i suspect, is a key to magister james lewis' magical mirror, and why he must look in it when he has been seeing himself too much. my fangs ache at the thought. lecture #3 this lecture starts by describing the conditions under which a school can and cannot exist. this description clearly illustrates some reasons why the temple of set must be as selective as it is. those who are not truly interested in learning interfere not only with their own development, but also with that of others. those who wish to learn, but are not capable, take up time that others could be using on those with more potential, or on themselves. also, thos

sophies and information. ouspensky describes two kinds of influences: those which originated in the mainstream of life, and those which originated in schools (though maybe in rather distorted form after having been passed down for a while. can these be compared to influences deriving from the natural order and those originating in the temple of set? he also mentions three "lines" of work within a school: one must study (work for oneself, work for/with others, and work for the school (for which purpose he must understand the work of the school. working for/with others is valuable only insofar as it forces one to focus one's ideas more clearly, and generally feeds back more than is being put out. or feeds back information of a nature which would otherwise be difficult to obtain "working for

ol: one must study (work for oneself, work for/with others, and work for the school (for which purpose he must understand the work of the school. working for/with others is valuable only insofar as it forces one to focus one's ideas more clearly, and generally feeds back more than is being put out. or feeds back information of a nature which would otherwise be difficult to obtain "working for the school" is more interesting (1) one works for the school to assure the school's continued existence as a useful entity for oneself (2) one must understand the work of the school to understand why one should have a desire to work for the school (3) one may work on projects of the school of a long-term nature once he realizes that these are of a distinct future benefit to himself. the cthulhu worshi

avish little attention. the excellence of pythagorean instruction cannot be denied; its products included plato, aristotle, and others. yet pythagorean use of cryptic aphorisms and a symbolic method of teaching puzzles those who identify philosophy with plato's dialectic or aristotle's laws of thought. comparing the academy of pythagoras to modern philosophy instruction is even more baffling: his school, and later plato's academy, were open only to those with qualifications in mathematics. it is said that students of pythagoras were instructed to observe long periods of silence in their preliminary training. the oddity of this situation is explained, and the key to understanding noesis is found, in this: the philosophical heirs of pythagoras are mathematicians. years ago, mathematicians an

SALMANRUSHDIE THESATANICVERSES

k. when he sipped the champagne she teased him, surely gods should not partake of alcohol, and he answered with a line he had once read in an interview with the aga khan, o, you know, this champagne is only for outward show, the moment it touches my lips it turns to water. after that it didn't take long for her to touch his lips and deliquesce into his arms. by the time her children returned from school with the ayah she was immaculately dressed and coiffed, and sat with him in the drawing-room, revealing the secrets of the carpet business, confessing that art silk stood for artificial not artistic, telling him not to be fooled by her brochure in which a rug was seductively described as being made of wool plucked from the throats of baby lambs, which means, you see, only _low-grade wool, a

back into his seat. to hell with you, i escaped your clutches long ago, you won't get your hooks into me again, you cannot drag me back. once upon a time _it was and it was not so, as the old stories used to say _it happened and it never did- maybe, then, or maybe not, a ten-year-old boy from scandal point in bombay found a wallet lying in the street outside his home. he was on the way home from school, having just descended from the school bus on which he had been obliged to sit squashed between the adhesive sweatiness of boys in shorts and be deafened by their noise, and because even in those days he was a person who recoiled from raucousness, jostling and the perspiration of strangers he was feeling faintly nauseated by the long, bumpy ride home. however, when he saw the black leather

ndon town. you pay all the bills" january, 1961. a year you could turn upside down and it would still, unlike your watch, tell the same time. it was winter; but when salahuddin chamchawala began to shiver in his hotel room, it was because he was scared halfway out of his wits; his crock of gold had turned, suddenly, into a sorcerer's curse. those two weeks in london before he went to his boarding school turned into a nightmare of cash--tills and calculations, because changez had meant exactly what he said and never put his hand into his own pocket once. salahuddin had to buy his own clothes, such as a double-breasted blue serge mackintosh and seven blue-and-white striped van heusen shirts with detachable semi--stiff collars which changez made him wear every day, to get used to the studs, a

ade gorillas to accept him into their family, to fondle and caress and stuff bananas in his mouth (after he had settled up the last bill, and the wallet he had once found at a rainbow's end was empty, his father said to him "see now. you pay your way. i've made a man of you" but what man? that's what fathers never know. not in advance; not until it's too late) one day soon after he started at the school he came down to breakfast to find a kipper on his plate. he sat there staring at it, not knowing where to begin. then he cut into it, and got a mouthful of tiny bones. and after extracting them all, another mouthful, more bones. his fellow-pupils watched him suffer in silence; not one of them said, here, let me show you, you eat it in this way. it took him ninety minutes to eat the fish and

smoked fish full of spikes and bones, and nobody would ever tell him how to eat it. he discovered that he was a bloody-minded person "i'll show them all" he swore "you see if i don't" the eaten kipper was his first victory, the first step in his conquest of england. william the conqueror, it is said, began by eating a mouthful of english sand. o o o five years later he was back home after leaving school, waiting until the english university term began, and his transmutation into a vilayeti was well advanced "see how well he complains" nasreen teased him in front of his father "about everything he has such big-big criticisms, the fans are fixed too. loosely to the roof and will fall to slice our heads off in our sleep, he says, and the food is too fattening, why we don't cook some things wi

SAPPHIRE TABLE OF SET MAIN

perience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and rewarded by love, personal victories, mindful cooperation, and the sense of the unknown. given our values, and our weaknesses, initiation is a very important concept to us. now keep in mind that i am the ceo of a initiatory school and not-for-profit corporation, so you will remember my biases, which is the first step of changing reading into reading. since we live in an age of distrust, any group that seeks to recreate mankind's legacy of initiation will be (and for the sake of keeping the group honest *should* be) viewed with two types of distrust. the first is the commendable "why are these bozos any better than th

rwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a particular man or woman's subjective universe. two, that this process is different than simple intellectual or cultural change. the work of a school is not simply changing people's ideas, the tv does that very well. the work of a school is to create a space where certain ideas, moods, artistic achievements, and magical powers will cluster. now this is very hard work, because no one wants to hear a new idea. everyone *thinks* they want to hear a new idea, and the teacher is deluged with people that are willing to take up her banner, but

d by this evolutionary tendency. it's fun to "fit in- doubly so for people who have spent a good deal of their lives as misfits. however learning social codes is hardly initiation. initiation is meaningless unless it helps you deal both with the crises of your life *and* with achieving your enlightened goals. the would-be initiate must ask himself two questions. one: is this group i'm in really a school? are other people really getting better? an individual may get better in any group- you may have learned your social skills in a coin-collecting club- but that doesn't mean that numismatic associations are initiatory. two: am i *really* getting better? am i able to perform greater feats of mind, heart, body, and magic? the former questions require an easily obtainable skepticism (easily obt

ts of mind, heart, body, and magic? the former questions require an easily obtainable skepticism (easily obtainable in that as much as 1% of the population can honestly ask them) asking the later question is the force that divides the initiate from the social critic (probably about 1% of the first group can become the second. meaning at a guess that .01% can become initiates) if you come across a school where people hold high grades and fancy titles, but work for minimum wage and live with their folks- run, don't walk away *initiation is about being true* we sadly live in a world where oaths are taken very lightly. the idea that one should get beyond infantilism and actually seek to yoke themselves to ideals- even self-chosen ideals- is a bit quaint. yet people who will join and leave occu

don't have enough discipline to stick with anything tough, yet expect their spells to accomplish the impossible. if a person can't be true to a path for a year, what possible chance do they have at personal immortality? if a person can't stand by a friend in trouble, what chance of their will doing anything out of the ordinary? they can't even do the ordinary. if a person can not be loyal to her school, how can she expect the many parts of herself to be loyal to her greater goals *initiation is about specialization, not generality. this is the secret the occult industry would rather you not know. the occult industry has a vested interest in people not becoming deeply interested in anything. they want to promote a myth that you are somehow a better person if you have wide-ranging interests

SAPPHIRE TABLET OF SET

perience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and rewarded by love, personal victories, mindful cooperation, and the sense of the unknown. given our values, and our weaknesses, initiation is a very important concept to us. now keep in mind that i am the ceo of a initiatory school and not-for-profit corporation, so you will remember my biases, which is the first step of changing reading into reading. since we live in an age of distrust, any group that seeks to recreate mankind's legacy of initiation will be (and for the sake of keeping the group honest *should* be) viewed with two types of distrust. the first is the commendable "why are these bozos any better than th

rwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a particular man or woman's subjective universe. two, that this process is different than simple intellectual or cultural change. the work of a school is not simply changing people's ideas, the tv does that very well. the work of a school is to create a space where certain ideas, moods, artistic achievements, and magical powers will cluster. now this is very hard work, because no one wants to hear a new idea. everyone *thinks* they want to hear a new idea, and the teacher is deluged with people that are willing to take up her banner, but

d by this evolutionary tendency. it's fun to "fit in- doubly so for people who have spent a good deal of their lives as misfits. however learning social codes is hardly initiation. initiation is meaningless unless it helps you deal both with the crises of your life *and* with achieving your enlightened goals. the would-be initiate must ask himself two questions. one: is this group i'm in really a school? are other people really getting better? an individual may get better in any group- you may have learned your social skills in a coin-collecting club- but that doesn't mean that numismatic associations are initiatory. two: am i *really* getting better? am i able to perform greater feats of mind, heart, body, and magic? the former questions require an easily obtainable skepticism (easily obt

ts of mind, heart, body, and magic? the former questions require an easily obtainable skepticism (easily obtainable in that as much as 1% of the population can honestly ask them) asking the later question is the force that divides the initiate from the social critic (probably about 1% of the first group can become the second. meaning at a guess that .01% can become initiates) if you come across a school where people hold high grades and fancy titles, but work for minimum wage and live with their folks- run, don't walk away *initiation is about being true* we sadly live in a world where oaths are taken very lightly. the idea that one should get beyond infantilism and actually seek to yoke themselves to ideals- even self-chosen ideals- is a bit quaint. yet people who will join and leave occu

don't have enough discipline to stick with anything tough, yet expect their spells to accomplish the impossible. if a person can't be true to a path for a year, what possible chance do they have at personal immortality? if a person can't stand by a friend in trouble, what chance of their will doing anything out of the ordinary? they can't even do the ordinary. if a person can not be loyal to her school, how can she expect the many parts of herself to be loyal to her greater goals *initiation is about specialization, not generality. this is the secret the occult industry would rather you not know. the occult industry has a vested interest in people not becoming deeply interested in anything. they want to promote a myth that you are somehow a better person if you have wide-ranging interests

SATANGEL

hese texts, and have gone as far as perform various of the experiments and rites detailed within them. however, it is far more my usual practice to create my own unique formulae of sorcery. these draw heavily on the traditional grimoire, but are also entirely modern and unique to myself. these personal rituals and procedure combine what i believe to be the most powerful elements from almost every school i have had contact with. like all the most successful witches and magicians that have gone before me, i have developed my own system. i have no name for what i do other than witchcraft, which might cause some confusion with the more modern pagan religion, but is otherwise a fair description that will be understood anywhere in the world. indeed, the belief that the average rural cunning men

SATANIC BIBLE

welve, his fascination with toy soldiers led to concern over world war ii. he delved into military manuals and discovered arsenals for the equipment of armies and navies could be bought like groceries in a supermarket and used to conquer nations. the idea took shape in his head that contrary to what the christian bible said, the earth would not be inhereted by the meek, but by the mighty. in high school lavey became something of an offbeat child prodigy. reserving his most serious studies for outside the school, he delved into music, metaphysics, and secrets of the occult. at fifteen, he became second oboist in the san fransisco ballet symphony orchestra. bored with high school classes, lavey dropped out in his junior year, left home, and joined the clyde beatty circus as a cage boy, water

mployed. this facet of the ceremony is most important to the intellectual, as he especially requires the "decompression chamber" effect of the chants, bells, candles, and other trappings, before he can put his pure and willful desires to work for himself, in the projection and utilization of his imagery. the "intellectual decompression chamber" of the satanic temple might be considered a training school for temporary ignorance, as are all religious services! the difference is that the satanist knows he is practicing a form of contrived ignorance in order to expand his will, whereas another religionist doesn't- or if he does know, he practices that form of self-deceit which forbids such recognition. his ego is already too shaky from his religious inculcation to allow himself to admit to suc

SATANIC RITUALS

xt, when the man of science owes his heritage to what had for hundreds of years been relegated to devildom? the answers to these questions can be reduced to a single bitter charge: they cannot afford to admit to an affinity with anything that bears the name of satan, for to do so would necessitate turning in their good-guy badges. what is even worse, the followers of the "witchcraft-not-satanism" school harbor the same need to elevate themselves by denigrating others as do their christian brethren, from whom they claim emancipation. the rites in this book call the names of devils-devils of all shapes, sizes and inclinations. the names are used with deliberate and appreciative awareness, for if one can pull aside the curtain of fear and enter the kingdom of shadows, the eyes will soon becom

an englishman who wanted to rebel became a catholic-that was blasphemy enough! if most americans' knowledge of satanism is gleaned from the tabloid press and horror films, the average briton can boast of "enlightenment" from the pens of three of their writers: montague summers, dennis wheatley and rollo ahmed. the notable british exceptions to what historian elliot rose terms die "anti-sadducee" school of literary probing into satanism, are that author's bold work, a razor for a goat; and henry t. f. rhodes' comprehensive study, the satanic mass. approximately half of the rites contained in this volume can be performed by four or less persons, thereby eliminating problems or failures which can arise if quantity takes precedence over quality in the selection of dramatis personae. where gro

s theme could be found in much of the literature and theatre drama of the nineteenth century, die elektrischen vorspiele's theme could be seen in the sciencefantasy cinema of the early twentieth century. the principle of utilizing electrical and magnetic energy to effect magical ends is sorely neglected by most occult scholars, yet is employed with almost maniacal gusto by the contemporary german school of satanic magic. as practical applications of electrical energy increased at the turn of the nineteenth century, so did opportunities for neo-promethean innovation in the field of ritual magic. the german societies vril, thule, freunden van lucifer, germania, and ahnenerbe, while maintaining the basic magic repertoire of the earlier illuminati, became what has been loosely defined as the s

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ments and suggestions provided by u x l s world religions reference library advisors and consultants: george alscer, associate professor and chair of religious studies, philosophy and pastoral ministry, marygrove college, detroit, michigan. viii world religions: almanac reader s guide janet callahan, ford interfaith network, dearborn, michigan. mary ann christopher, librarian, yellow springs high school, yellow springs, ohio. margaret hallisey, retired library media specialist and former board member of the american association of school librarians; the massachusetts school library media association; and the new england educational media association. fatima al-hayani, professor of religious studies, university of toledo, toledo, ohio. madan kaura, bharatyia temple, ford interfaith network

y, retired library media specialist and former board member of the american association of school librarians; the massachusetts school library media association; and the new england educational media association. fatima al-hayani, professor of religious studies, university of toledo, toledo, ohio. madan kaura, bharatyia temple, ford interfaith network, dearborn, michigan. ann marie laprise, huron school district, monroe, michigan. ann w. moore, librarian, schenectady county public library, schenectady, new york. chuen pangcham, midwest buddhist meditation center (buddha vihara temple, warren, michigan. gene schramm, retired professor of semitic languages and near eastern studies, university of michigan, ann arbor, michigan. cheryl youse, media specialist, hatherly elementary school, plymou

gion in ancient egypt. 3102 bce emergence of hinduism. 1700 bce the babylonians devise a new creation myth, the enuma elish. c. 1353 34 bce the pharaoh akhenaten rules egypt and enforces the worship of a single god, aten. all evidence of his reign is wiped out after his death. tenth century bce the jewish temple of solomon is constructed in jerusalem. seventh century bce beginning of the milesian school of philosophy in ancient greece. 600 bce official formalization of the rig veda, one of hinduism s most sacred texts. 586 bce the babylonian king nebuchadnezzar destroys the jewish temple in jerusalem and drives the jews into exile (the babylonian exile. 563 bce siddhartha gautama, who will become the buddha, is born in present-day nepal. c. 551 479 bce life span of the scholar kongzi, who

he ancient egyptians. if a couple did not have children, they made offerings of food and wine to their special deity, asking for the gift of fertility. after birth, the same deity was invoked to protect the infant from evil spirits. young boys learned their father s trade or skill, and young girls were trained for household duties by their mothers. if a family could afford it, the son was sent to school at about age seven, where he would become a scribe, learning religion, reading, and writing. marriage, the second major rite of passage, happened at an early age for peasant (poor farming) girls. they were usually married at about age twelve. girls from wealthier families would marry in their mid-teens, as would most boys, both wealthy and poor. the engagement, bride-price (a gift presented

humankind, and they have become active members of the united nations since its founding in 1945. the united nations is an international organization formed to help nations resolve their differences peacefully. as part of their belief in creating a global community, baha s also work with nongovernmental groups around the world for women s rights, education, and the environment. they sponsor after-school projects, the building of orphanages and health clinics in rural areas, the the baha calendar the baha calendar consists of nineteen months, and each month is nineteen days long. between the eighteenth and the nineteenth month, an additional four days (five days in leap years) are inserted to create a year of 365 days (or 366 days in leap years, the usual solar-calendar length. the baha new

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

rmation books carson, d. a. jesus sermon on the mount and his confrontation with the world. grand rapids, mi: baker publishing, 2004. hybels, bill, kevin g. harney, and sherry harney. sermon on the mount 1. grand rapids, mi: zondervan, 2002. web sites book of matthelithe teachings of the rosicrucians of the 16th and 17th centuries or a simple abc booklet for young students practising daily in the school of the holy ghost made clear to the eyes by pictorial figures for the exercises of the new year in the natural and theological light by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul l

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

arliest philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned" at the words "august fraternity" i need scarcely say that my attention had been at once aroused, and i listened eagerly for the stranger's reply "i do not think" said the old gentleman "that the masters of the school have ever consigned, except by obscure hint and mystical parable, their real doctrines to the world. and i do not blame them for their discretion" here he paused, and seemed about to retire, when i said, somewhat abruptly, to the collector "i see nothing, mr. d, in this catalogue which relates to the rosicrucians "the rosicrucians" repeated the old gentleman, and in his turn he surveyed me

nt house it was, small, but commodious, with a large garden, and commanding from the windows such a prospect as lucretius would recommend to philosophers: the spires and domes of london, on a clear day, distinctly visible; here the retreat of the hermit, and there the mare magnum of the world. the walls of the principal rooms were embellished with pictures of extraordinary merit, and in that high school of art which is so little understood out of italy. i was surprised to learn that they were all from the hand of the owner. my evident admiration pleased my new friend, and led to talk upon his part, which showed him no less elevated in his theories of art than an adept in the practice. without fatiguing the reader with irrelevant criticism, it is necessary, perhaps, as elucidating much of t

connection of the arts, as a distinguished author has upon that of the sciences; that he held that in all works of imagination, whether expressed by words or by colours, the artist of the higher schools must make the broadest distinction between the real and the true, in other words, between the imitation of actual life, and the exaltation of nature into the ideal "the one" said he "is the dutch school, the other is the greek "sir" said i "the dutch is the most in fashion "yes, in painting, perhaps" answered my host "but in literature "it was of literature i spoke. our growing poets are all for simplicity and betty foy; and our critics hold it the highest praise of a work of imagination, to say that its characters are exact to common life, even in sculpture "in sculpture! no, no! there th

time when, led by curiosity, or perhaps the nobler desire of knowledge, you sought initiation into the mysterious order of martines de pasqualis (it is so recorded of cazotte. of martines de pasqualis little is known; even the country to which he belonged is matter of conjecture. equally so the rites, ceremonies, and nature of the cabalistic order he established. st. martin was a disciple of the school, and that, at least, is in its favour; for in spite of his mysticism, no man more beneficent, generous, pure, and virtuous than st. martin adorned the last century. above all, no man more distinguished himself from the herd of sceptical philosophers by the gallantry and fervour with which he combated materialism, and vindicated the necessity of faith amidst a chaos of unbelief. it may also

t they were portraits; in a large, bold, irregular hand was written beneath these drawings "the future of the aristocrats" in a corner of the room, and close by an old bureau, was a small bundle, over which, as if to hide it, a cloak was thrown carelessly. several shelves were filled with books; these were almost entirely the works of the philosophers of the time, the philosophers of the material school, especially the encyclopedistes, whom robespierre afterwards so singularly attacked when the coward deemed it unsafe to leave his reign without a god("cette secte (les encyclopedistes) propagea avec beaucoup de zele l'opinion du materialisme, qui prevalut parmi les grands et parmi les beaux esprits; on lui doit en partie cette espece de philosophie pratique qui, reduisant l'egoisme en syste

SPENSER THE CULT OF THE ALL SEEING EYE 1960

oid. so it is with this room. it is for those who come here to fill the void with what they find in their center of stillness (emphasis supplied) lodestone the world goodwill bulletin is published by lucis press ltd (owned by lucis trust) at 88 edgware rd. marble arch, london w-2, england. the new york branch, the lucis publishing company (11 w. 42nd st, 32nd floor, issues materials on its arcane school, three-member triangles, and world service fund, and publishes the beacon magazine. this company was originally established as the lucifer publishing co, but changed its name on nov. 11, 1924 to the less startling one it bears today. a third branch of the lucis trust is located at 1 rue de varembe (3e, geneva, switzerland. alice a. bailey, the now deceased high priestess of the occult arcan

hool, three-member triangles, and world service fund, and publishes the beacon magazine. this company was originally established as the lucifer publishing co, but changed its name on nov. 11, 1924 to the less startling one it bears today. a third branch of the lucis trust is located at 1 rue de varembe (3e, geneva, switzerland. alice a. bailey, the now deceased high priestess of the occult arcane school, established and headed the trust and its self-identified society of illumined minds. this powerful group has intimate connections with the united nations. the world goodwill bulletin issued a special edition on the united nations in july, 1957, which contained an article entitled "lodestone" we quote from its description of the meditation room "the visitor will be totally unprepared for wh

with one minute of silence. in 19557 the meditation room contained a 300-year old, 800-pound, 37- inch wide upright section of an agba (mahogany) tree from french equatorial africa. it was the idea of wallace harrison, director of the international board of architects which planned the u.n; co-architect and director of rockefeller center; and member of the board of directors of the socialist new school of social research in new york city (see who's who in america, 1959) the room contained a philodendron plant on the altar, to symbolize some unknown person killed in a war; an olive green rug; 25 russet-colored chairs; and a blue and while u.n. banner set in front of a ceiling-to-floor white drape. friends op the meditation room on february 16, 1953, a group known as the friends of the medi

with a crude geometry in modern art, is the rule. in aesthetics "standing before a meaningless cubist canvas at an art exhibition one day, a puzzled amateur asked 'but what does it mean' to which the painter replied 'it's not a question of what it means, it's a question of what is its effect on the observer "consciously or unconsciously the artist spoke the truth. psychiatrists tell us that this school of insidious humbug is simply an elaboration of the policy of the interruption of ideas leading to total incoherence and madness 'cubist' art is an effort to produce certain psychic effects obtainable by optical illusion. beauty has noihing to do with it. the cubist school is not the realm of art at all. it belongs to that of medicine and psychic science. those who forget that this devastat

iritual un" for the six major faiths. like all world government projects the temple's "project of understanding" just happens to coincide with a similar drive in great britain where fabian socialism was hatched under the wing of theosophy. implementing britain's 1944 education act for teaching "comparative religion" a pilot project has been set up to take nine and ten-year-old children in a state school to hear informal talks by various ministers of different faiths -48- the children were required to write essays on these interfaith experiences. the native exponents of hinduism, islam and buddhism visited the school to further the cause of "east-west understanding' they lectured the students to "take their education in tolerance a step farther" reports london educator bernard cousin in the

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

lows psychological laws. hence one could add that when the soul develops beyond the mythological stage of consciousness to deeper forms of truth, these nevertheless bear the imprint of the same power that generated the myths.73 the relationship between mythical imagery as a form of representation and higher, philosophical knowledge is thus stated by plotinus from the standpoint of the neoplatonic school, in connection with the guardians of priestly wisdom in egypt: whether as a result of rigorous investigations, or instinctively, in imparting their wisdom, the wise men of the egyptians do not expound their teaching and precepts by means of written signs, which are imitations of voice and speech. instead they draw pictures; and in their temple engravings they illustrate the thought that goe

with several sorts of material. there are in the first place reports of events, which apparently lay claim to historicity. secondly, there are the parables, where the story only serves to present a deeper truth in imaginative terms. and thirdly, there are teachings, intended to form the content of a christian view of life. in the gospel of john there is no parable as such; it came from a mystery school in which the use of parables was not considered necessary. much light is shed on the role of actual historical events and imaginative parable in the synoptic gospels by the narrative of the cursing of the fig tree. this appears in mark where we read: jesus entered jerusalem and went to the temple. he looked around at everything, but since it was already late, he went out to bethany with the

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

g freelance reporter in rome during the early 1980s, i heard many rumors of these secret ceremonies from local shop owners, several drunken priests and a couple of local clairvoyants or fortune-telling card readers, one who apparently advised and guided the film career of the famous italian film director, federico fellini. although a product of a catholic education and graduate of notre dame high school before going on to college, i still couldn't help but wonder if the stories about the brutal child sacrifices were actually true. while on a story assignment or covering the weekly papal address, i remember sneaking around the vatican, on one occasion taking a flight of stairs down to the basement level in search of the secret room and the catacombs. of course, i never found the secret room

r and go to the coffee room to take a break. there i smoke a cigarette and having coffee with the other trainers. during the day, i have never smoked and coffee makes me ill, but here, at night, it is completely different "how's your night going" jamie, a friend, asks. i only know her as jamie, it isn't her real name, but we all go by our nicknames at night. she is also one of the teachers at the school during the day, but we aren't friends there "slow. i had to correct another stupid kid" i say. i am not kind at night, because no one has ever been kind to me. it is a very dog- eat-dog and political atmosphere where the cruel win "how about you" i ask. she grimaces "i had to march some brats around, she says, referring to military exercises with children ages 8 to 10. every night there are

t into how you finally left the group, and what happened to you afterwards in your life now- tell us. you wrote an article that is very interesting- a day in the life of a trainer for the illuminati. tell us what you went through in a normal day in your role at the illuminati. go ahead. sv: okay. basically i would get up. at the time that i described in that article, i was teaching at a christian school. and so i would get up, i would get my two children dressed and ready for school. just like a normal mom, you know, go through the day, come home. we'd have little friends over and play, and stuff like that. then, you know, have dinner. i was a good mom. i was your average american housewife- on the surface. but underneath the surface, then my husband and i would remind each other on nights

hools. they were all illuminati (laughs) okay? ml (surprised "now i get it" voice tone) oh, you're saying that the christian schools are illuminati! sv: some of them are. not all- but some. ml: yeah, obviously. sv: no, no. the ones that my children in were, specifically. but no, there's a lot of good christian schools that have nothing to do with the group, but some can be. now i went to a public school, but what's interesting is, out of three public schools i went to as a young child, two burned down (sadly: so there's no access to any school records. ml (completely shocked) i'll be darned. gs: marilyn, just to get you up to speed. you're born into this, then you're trained as a young child. you go through an induction ceremony in the vatican. and this is going on with one to two percent

ead. sv: the average catholic has no idea of what's going on in the vatican. ml: yeah, yeah. i think that's interesting that, that the average catholic would not know what's going on. that's just my take on it (laughs) gs: well, i'll tell you something. as an average catholic going to rome my first time in 1980, i didn't know what was going on, and i grew up as a catholic, went to notre dame high school. it was quite a learning experience for me. ml: i think the catholics, when they find out how evil the church is, stay in it! i mean, they really. why would they want to stay in it? that's what bothers me. i know some good people who are like that. and i don't get it (laughs) gs: well, the only answer is. it doesn't (bumper music starts (laughs) i don't know. there are many catholics who ar

TECHNICIANS GUIDE TO THE LEFT HAND PATH

in its emergence into philosophical methodologies that recognize it for what it is- spiritual transformation that celebrates the uniqueness of self consciousness. the lhp is neither the sole idea or property of any individual or religious sect. the keys of the lhp consist of a variety of tools for exploiting the potential of human consciousness. this statement points out a major aspect of the lhp school- the principles that guide it have been recognized in various guises throughout the history of humankind. they are not a recent innovation in religious or philosophical thought. rather, they are a remanifestation and convergence into synchronization that has emerged into the minds of certain individuals in the post modern era. separation, synchronicity, and then synthesis are the basic form

alized knowledge about the most fundamental aspects of this specialized language. now, when i speak of specialized language i am not speaking of newly invented words. i am talking about old words that within special settings take on new meanings. this foreshadows the idea that initiatory schools, or places of esoteric teaching, are vital and necessary for the evolution of the ideas presented. the school is possible only because there exists something of value to be taught. such value in terms of the individual occurs when one becomes more than they currently are. now, when i say that one becomes more than what they currently are it is in very concrete terms. that is, there are aspects of individuality such as ethical and moral standards that become actualized through the process of definin

at is different within the left hand path is that these standards of conduct are not the results of social, cultural and religious indoctrination; although they may agree on various points. for the follower of the lhp they are choices based upon a resolve to preserve for others- by understanding the importance of the individual through your own individuation. this is the inherent value within the school. it is a remanifestation of a cosmic play at the micro level of humanity. it is a play whose theme has been reiterated throughout time and recounted in certain myths, legends and gods of man. the aeon an aeon is an environment of influence that has the potential to alter the spiritual development and consciousness of those who come within its influence. an aeon can be left hand path oriente

ys their own reflection of this word in terms of their particular interests. separate, and yet united through the process of individuation, this is the antinomian character exemplified. now, let us expand outward from the words initial release and our observation of its effects. this is for the purpose of seeing how the word may interact beyond the confines of the environment it is issued within (school, initiatory sytem etc. the word of the magus, does not have to become a direct object of awareness to have an effect. the action of resonance demonstrates that ideas relative to the word can create sympathetic effects with other ideas that touch upon or are similar to it. this is the way the word spreads into the cultural milieu. most importantly, this is the manner in which a path is creat

tem etc. the word of the magus, does not have to become a direct object of awareness to have an effect. the action of resonance demonstrates that ideas relative to the word can create sympathetic effects with other ideas that touch upon or are similar to it. this is the way the word spreads into the cultural milieu. most importantly, this is the manner in which a path is created that leads to the school, to the issuing agent of the word. the word is a solidification of an abstract complex of inutitions, discoveries, and realizations into ideas that are usable by many. it is a synthesis of principles woven into a matrix of activities intended to create transforming environments. it offers a strategy to move from the birthed self into a state of conscious self-divinity. within the left hand

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

bushes were only displaying the "hook 'em horns" sign common to university of texas longhorns fans. the article points out that in africa and europe, the sign is clearly the devil's own. doesn't it seem odd to you that even mother barbara bush is giving the sign? and, after all, neither george nor laura were ever students at the university of texas! george was a bonesman at new england's preppie school, yale "el diablo" shows his horns-the devil rides out 125 126 codex magica new york governor mario cuomo. knights of malta magnate j. peter grace once referred to him as "cuomo the homo" roberta achtenberg, jewish lesbian activist who was a hud official in the clinton administration, shows her philosophical leanings at a gay pride parade in san francisco. marion berry, mayor of the nation's

ibed on the cave stone above. this goddess statuette was on display in the chambers of alex sanders, well-known british warlock (witch) as he led a witchcraft ritual. witches worship both the goddess and the horned, male god (photo: witchcraft, magic and the supernatural, octopus books, hong kong, 1974) a show of hands 187 instructional material for educators in the fort worth, texas, independent school district included this drawing of 13 goddess worshippers (13 comprise a witches coven) on a succession of six circle platforms paying homage to the sun. the illustration originally came from an italian foundation dedicated to the work of new age evolutionist and educator maria montessori. in the babylonian religion, as the initiate entered into the "mysteries" part of the ritual was the dri

o evergreen shrubbery bushes, and the seemingly bizarre fact she has her eyes closed! all in all a very unflattering picture, but one that conveys much information. at the time (2000, general kennedy, an intelligence operative who was retiring from the military service, was being touted as a potential presidential candidate. did the llluminati choose other career options for the lady? harvard law school professor mary ann glendon headed a vatican delegation at a united nations conference in 1998 (photo: the catholic world report, july 1998, p. 39) 3 4 6 codex magica it appears from the position of his hands that computer chip magnate andy grove, jewish head of intel, wants to get across his "message" doesn't it (u.s. news& world report, march 22, 1999, p. 52) cover of espn magazine, publis

nd spirituality. has become a popular icon in the recovery community" black magic, masonic witchcraft, and triangle powers 389 a rosicrucian symbol described as "the eternal madonna" in the encyclopedic work, new age bible interpretation (old testament, volume iii, editor corinne heline a friend sent the author this photograph she took of one of the student art exhibits on display at a local high school. many of the exhibits were on occult subjects. the meaning of the triangle within the circle superimposed over the body of the person, lying in a fetal position on a surface of red, most likely symbolizes man's servitude and enslavement to the solar deity, whom masons call the great architect of the universe. christian medallion for youth from hawaii advertised in christian contemporary mus

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of choosing to learn how to use your gifts. this book was never designed to teach you that. blood, sex and ritual initiation there are enough dangers in just growing up in the world today. your choice of religion should not add to them. in the craft, the school girls were portrayed as misfits, and outcasts. although many members of the various pagan belief systems, might fit into those groups, there are just as many, if not more normal well-adjusted members. there are also a number of opportunists who tend to prey upon those who seek this path. anyone can pick up a book on the occult, and toss a few buzzwords around. and if you sleep with them, th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

y intermediate states between lifetimes. hindu cosmology depicted three lokas, or realms heaven, earth, and a netherworld and 14 additional levels in which varying degrees of suffering or bliss awaited the soul between physical existences. seven of these heavens or hells rise above earth and seven descend below. according to the great hindu teacher sankara, who lived in the ninth century, and the school of advaita vedanata, the eventual goal of the soul s odyssey was moksa, a complete liberation from samsara, the cycle of death and rebirth, which would lead to nirvana, the ultimate union of atman with the divine brahma. in the eleventh century, ramanjua and the school of visitadvaita saw the bliss of nirvana as a complete oneness of the soul with god. in the last centuries before the commo

ns retained the view that, an existence in the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 14 afterlife mysteries muhammedsays the last judgment will bring everlasting bliss to the righteous and hellish torments to the wicked. afterlife requires the restoration of the whole person. as jewish thinking on the afterlife progressed from earlier beliefs, a school of thought arose maintaining that during the arrival of the messiah, god would raise the dead to life again and pass judgment upon them rewarding the righteous and punishing the wicked. such a resurrection was viewed as a restoration of persons who would possess both physical bodies and spirits, thus reinforcing the traditional philosophy that to be a living person was to be a psycho-physic

rowth, decay, and rebirth seen in nature. to the legends surrounding his life, he was taught by zoroaster (c. 628 c. 551 b.c.e, the persian prophet, and by the brahmans of india. although his teachings on past lives formed the essence of so many of the mystery religions, he was initiated into the orphic, egyptian, judaic, chaldean, and many other mystery schools. at last pythagoras formed his own school at crotona in southern italy. an unyielding taskmaster, he accepted only those students whom he assessed as already having established personal regimens of self-discipline. to further stress the seriousness of his study program, pythagoras lectured while standing behind a curtain, thereby denying all personal contact with his students until they had achieved progress on a ladder of initiato

he study of numbers. from his perspective, he had fashioned a rational theology. the science of numbers lay in the living forces of divine faculties in action in the world, in universal macrocosm, and in the earthly microcosm of the human being. numbers were transcendent entities, living virtues of the supreme one, god, the source of universal harmony. devoted to his studies, his travels, and his school, pythagoras did not marry until he was about 60. the young woman had been one of his disciples, and she bore him seven children. the legendary philosopher died while exercising authority over his strict standards of admittance to his school. he denied a man acceptance because it was apparent that the wouldbe student had an unruly temper that could easily become violent. the rejected followe

ne of his disciples, and she bore him seven children. the legendary philosopher died while exercising authority over his strict standards of admittance to his school. he denied a man acceptance because it was apparent that the wouldbe student had an unruly temper that could easily become violent. the rejected follower fulfilled pythagoras s negative evaluation by angrily leading a mob against the school and burning down the house where the teacher and 40 students were gathered. some accounts state that pythagoras died in the fire; others have it that he died of grief, sorrowing over how difficult a task it was to elevate humanity. m delving deeper schure, edouard. the great initiates. trans. by gloria raspberry. new york: harper and row, 1961. tribal religions the legends of the dead told

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ity books, 1959. stevens, william oliver. unbidden guests. new york: dodd, mead& co, 1957. spirits of the dead according to the usa snapshots feature in the april 20, 1998, issue of usa today, 52 percent of adult americans believe that encounters with the dead are possible. in his 1994 analysis of a national sociological survey, jeffrey s. levin, an associate professor at eastern virginia medical school, found that twothirds of americans claimed to have had at least one mystical experience. of that remarkably high number, 39.9 percent said that they had an encounter with a ghost or had achieved contact with the spirit of a deceased person. according to a survey published in the december 1997 issue of self, 85 percent of its readers believed in the reality of communication with the spirit w

s reported seeing lights like candles or lamps flitting through the fields, and farmers began to suffer stone-throwing attacks from the bell witch. these particular peltings seemed to have been more in the nature of fun than some of the other manifestations of the spirit. young boys in the area would often play catch with the witch if she happened to throw something at them on their way home from school. once an observer witnessed several boys get suddenly pelted with sticks that flew from a nearby thicket. the sticks did not strike the boys with much force, and, with a great deal of laughter, the boys scooped the sticks up and hurled them back into the thicket. once again, the sticks came flying back out. the observer cut notches in several of the sticks with his knife before the boys onc

ed, there is some animal life in the loch whose behavior is difficult to reconcile with that of fish. in 1971, bob rines, a world-renowned patent attorney, physicist, and engineer, saw nessie for himself. in the middle of the lake, his binoculars focused clearly on the creature for 10 minutes, he saw what looked like the back of an elephant. he shrugs off the skeptics who say that he merely saw a school of fish or a trick of the light. he is familiar with the dwellers of the deep. it was his groundbreaking research on sonar that was used to locate the titanic. in 1972, rines set up an underwater sound stage at the lake, designed to trigger lights and start a camera whenever a large object passed the station. in 1975, the camera, rigged to roll at one frame every 45 seconds, captured the im

er, who has been possessed by the spirit of an ancient mummy. before he was little joe on television s venerable western series bonanza (1959 72, before he was a nearly perfect father on little house on the prairie (1974 82, and long before he was an angel on highway to heaven (1984 89, michael landon (1936 1991) was a hairy monster in i was a teenage werewolf (1957. landon played a troubled high school youth who was transformed into a werewolf by a misguided scientist who believed that he was conducting experiments to improve the human race. the winner of the best actor oscar in 1975 for one flew over the cuckoo s nest, as best supporting actor in 1983 for terms of endearment, and again as best actor for as good as it gets (1997, in his early years as an actor jack nicholson (1937) square

e upstream nerves, the receiving nerve decides whether or not to fire. in this manner, electrical impulses are processed in the brain before being transmitted to the physical body. however, while this movement of ions and chemicals may trace the process of thinking and reacting, it still does not reveal the region of the brain that specializes in consciousness. professor johnjoe mcfadden from the school of biomedical and life sciences at the university of surrey in the united kingdom, has remarked that it is consciousness that makes individuals human. without consciousness, language, creativity, emotions, spirituality, logical deduction, mental arithmetic, our sense of fairness, truth, ethics, are all inconceivable, mcfadden told the may 17, 2002, issue of science news. mcfadden theorizes

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

te religion of gods and goddesses and a loosely structured priestcraft as well as a healthy respect for those magicians who could prove their worth as dependable soothsayers. in addition, the mystery schools in greece and rome were popular with aristocrat and commoner alike and kept alive the mystical impulse in both cultures. many researchers have drawn comparisons between certain of the mystery school traditions and the great festivals, the sabbats of the witches as they gathered in the forests of europe. when constantine the great (d. 337) legally sanctioned christianity throughout the roman empire, he in effect granted the early church fathers a kind of dominion over their constituents that they had not previously enjoyed. as the influence of the christian clergy grew in the empire, ma

al works of the magi of old persia and the scholars and magicians of the byzantine empire. many christian adventurers returned with the secrets of what they called gconstantinople magic h and began to experiment with the ancient teachings in hidden laboratories. by t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the bas

d rituals of magick truly believe that they can master the ability to control unseen forces that can be made to produce whatever it is that they seek in life.peace, happiness, the secret of love, the pursuit of wealth.all these things can come easily to those who understand the power of true magick. the practitioners devoted to the various belief systems have few problems weaving their particular school of magick into the fabric of contemporary living, no matter how complex a schedule they might have. moments can be culled from the day fs work and assembled before bedtime for ritual work. for the more complex ceremonies a greater amount of time is needed, but for certain elementary rituals they claim that 15 minutes to a half hour are all that is required. absolute quiet is preferable, but

ul, minn: llewellyn, 1998. white, t. h. the book of merlyn: the unpublished conclusion to the once and future king. austin: university of texas press, 1988. merlin: real or fiction? the difficulty that most practitioners of abramelin magick encounter is that there are few words in any language that are able to fulfill the requirements of such productive squares. the basic concept of the abramelin school of magick as determined by macgregor mathers in his translation of the french manuscript dictates that the letters in the squares must form the word that represents the desired object and must read the same in all directions. mathers achieved little success in translating the words provided by abramelin or in forming others that were little more than collections of meaningless letters. m de

enefit all humankind. wishing to please the gods, mnesarchus demanded that his wife change her name from parthenis to pythasis, in order to honor the seeress at delphi. when it was time for the child to be born, mnesarchus devised gpythagoras h to be a name in which each of the specially arranged letters held an individual sacred meaning. after traveling the known world, pythagoras formed his own school at crotona in southern italy. an unyielding taskmaster, he accepted only those students whom he assessed as already having established personal regimens of self-discipline. to further stress the seriousness of his study program, pythagoras lectured while standing behind a curtain, thereby denying all personal contact with his students until they had achieved progress on a ladder of initiato

THE GOD OF THE WITCHES

ompact openly with a goat smacks more of the beast than of a reasonablecreature. but the compact being made, when he receives anyone for adoration he usually represents himselfas a goat".the evidence that the devil appeared as a man to a possible convert is found continually, and it is veryobvious that he was actually a human being. thus in 1678[25] the devil appeared as a man to mr.williamson, a school-master at coupar; he gave mr. williamson a dinner, and meeting him again in londontreated him again. in 1682[26] susanna edwards, a devonshire witch, stated that "about two years ago shedid meet with a gentleman in a field called the parsonage close in the town of biddiford. and saith that hisapparel was all black. upon which she did hope to have a piece of money of him. whereupon the gentl

ood neighbours. and having conversationwith the fairy twenty-six years bygone, in respect of her own confession. the accused escaped with her life,but her sentence was "to be scourged from the end of the said town to the other. and thereafter to bebanished the country. and never to return under pain of death. jean weir,[10] sister of the celebrated witch,major weir, stated that "when she keeped a school at dalkeith and teached children, a tall woman came tothe declarant's house when the children were there; and that she had, as appeared to her, a child upon herback, and one or two at her foot; and that the said woman desired that the declarant should employ her tospeak for her to the queen of the fairy, and strike and battle in her behalf with the said queen (which was herown words. the re

considering the infant mortality of the period there could have been no difficulty inobtaining the magical flesh. the reason for the practice was a form of sympathetic magic, by eating the fleshof a child who had never spoken articulate words the witches' own tongues would be prevented also fromarticulating. de lancre[12] shows this belief very clearly "in order not to confess the secrets of the school,they make at the sabbath a paste of black millet with the powder made from the dried liver of an unbaptisedchild; it has the virtue of taciturnity; so that whosoever eats it will never confess" this generalisation isborne out by the evidence at two scotch trials. at forfar in 1661[13] helen guthrie stated that she and someothers dug up the body of an unbaptised infant "and took several part

THE KEY TO THE MYSTERIES

ain in the third and last part of this work. 109 first book magnetic mysteries chapter i the key of mesmerism mesmer rediscovered the secret science of nature; he did not invent it. the first unique and elementary substance whose existence he proclaims in his aphorisms, was known by hermes and pythagoras. synesius, who sings it in his hymns, had found it revealed in the platonistic records of the school of alexandria: gr:mu-iota-alpha pi-alpha-gamma-alpha mu-iotaalpha rho-iota-zeta-alpha tau-rho-iota-phi-alpha-eta-sigma epsilon-lambda-alpha-mu-pi-epsilon mu-omicron-rho-phi-alpha. pi-epsilon-rho-iota gamma-alpha-rho sigma-pi-alpha-rho-epsilon-iota-sigma-alpha pi-nu-omicron-iota-alpha chi-theta-omicron-nu-omicron-sigma epsilon-zeta-omega-omega-sigma-epsilon mu-omicron-iota-rho-alpha-sigma pi

s who display all the symptoms of death; 7 degree- lastly, by demonstrating (if need be, by examples) the reality of the philosophical stone, and the transmutation of metals, according to the secrets of abraham the jew, of flamel, and of raymond lully. all these prodigies are accomplished by means of a single agent which the hebrew calls od, as did the chevalier de reichenback, which we, with the school of pasqualis martinez, call astral light, which mr. de mirville calls the devil, and which the ancient alchemists called azoth. it is the vital element which manifests itself by the phenomena of heat, light, electricity and magnetism, which magnetizes all terrestrial globes, and all living beings. in this agent even are manifested the proofs of the qabalistic doctrine with regard to equilib

when in the company of fools and knaves. one may remark that in boarding-schools the children tend to assimilate in physiognomy; each place of education has, so to speak, a family air which is peculiar to it. in orphan schools conducted by nuns all the girls resemble each other, and all take on that obedient and effaced physiognomy which characterizes ascetic education. men become handsome in the school of enthusiasm, of the arts, and of glory; they become ugly in prison, and of sad countenance in seminaries and in convents. here it will be understood we leave paracelsus, in order that we may investigate the consequences and applications of his ideas, which are simply those of the ancient magi, and 215 to study the elements of that physical qabalah which we call magic. according to the qab

d of glory; they become ugly in prison, and of sad countenance in seminaries and in convents. here it will be understood we leave paracelsus, in order that we may investigate the consequences and applications of his ideas, which are simply those of the ancient magi, and 215 to study the elements of that physical qabalah which we call magic. according to the qabalistic principles formulated by the school of paracelsus, death is nothing but a slumber, ever growing deeper and more definite, a slumber which it would not be impossible to stop in its early stages by exercising a powerful action of will on the astral body as it breaks loose, and by recalling it to life through some powerful interest or some dominating affection. jesus expressed the same thought when he said to the daughter of jai

at the knowledge of any truth. 234 in fact, pascal died mad. but voltaire blasphemed no less against science, when he declare that every hypothesis of faith was absurd, and admitted for the rule of reason only the witness of the senses. moreover, the last word of voltaire was this contradictory formula "god and liberty" god! that is to say, a supreme master, excludes every idea of liberty, as the school of voltaire understood it. and liberty, by which is meant an absolute independence of any master, which excludes all idea of god. the word god expresses the supreme personification of law, and by consequence, of duty; and if by the word liberty, you are willing to accept our interpretation, the right of doing one's duty, we in our turn will take it for a motto, and we shall repeat, without

THE MAGICIAN S KABBALAH

ficult to fix to dates and linear sequences of succession due to its nature as oral, traditional, teachings. long before printing presses, the kabbalistic teachings were passed from teacher to pupil as oral teachings and collections of manuscripts, which in turn may have been copies of other sets being used by other teachers. the original impulse of kabbalah, however, emerged from a first century school of jewish mysticism termed "merkabah, meaning "chariot. these mystics utilised secret methods of "spiritual ascent" in order to attain mystical experience. these experiences can be recognised as those common to any modern adept following the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the

ing "chariot. these mystics utilised secret methods of "spiritual ascent" in order to attain mystical experience. these experiences can be recognised as those common to any modern adept following the occult initiatory system, for example "the world changed into purity around me, and my heart felt as if i had entered a new world. the teachings of the merkabah mystics became part of the "heikhalot" school, whose name means "palace, referring to the spiritual planes through which the mystics ascended. the description of these journeys seems to bear similarities to the journey of the soul into the underworld depicted in the egyptian book of coming forth by day, with magical words or appropriate names of the gods to be spoken before each door is passed and each palace entered. three classical t

1562 the sefer-ha-bahir; book of light- first printed in amsterdam 1651 the zohar was written around 1280-86 by moses b. shem tov de leon in guadalajara, north-east of madrid, spain, where there was a lot of kabbalistic activity at this time. many of the later kabbalistic schools are formed about these books, finding in them interpretation and meanings revealing the work of god and creation. the school formed at safed in the sixteenth century produced many of the leading thinkers of kabbalah, particularly rabbi isaac luria, called the ari (1534-1572, and rabbi moshe cordevero, the ramak (1522-1570. the former is responsible for much of the current structure and cosmology of kabbalah, as the "lurianic" school of thought provided answers to many of the more complex issues of kabbalistic tho

eceded our own and referred to as the "kings of edom (see the later chapter on the klippoth. again, we can make a parallel of this concept to modern physics, and the "cophenhagen interpretation" with its many "observer-created" worlds. the final outcome of the variations of the many-worlds doctrine came around the 14th century, but is also mentioned in the zohar, and was developed by the lurianic school (amongst others) in the 16th century. this version depicted four worlds (a) olam ha-azilut, the world of emanation (the sephiroth (b) olam ha-beriah, the world of creation (the throne& chariot (c) olam ha-yezirah, the world of formation (the angels (d) olam ha-asiyyah, the world of making (the terrestrial sphere) the four worlds obviously can be connected with the four letters of the divine

dering, selecting, coherencemaking process. the physicist schrondinger put it simply that "life feeds on negative entropy (b) the hierarchy briefly, the evidence for hierarchy as a fundamental part of the scala natura is constantly about and within us, from the hierarchy of the cells within us to the hierarchy of any organisation or the hierarchy of star systems. during a talk given at the arcane school conference, mark braham phrased it thus "hierarchization is the process through which successive levels of increasing complexity, flexibility, and co-ordination in form, function and behaviour are established, ranging from the relatively simple to the relatively complex" the higher up the hierarchy an item or individual is, the more is their co-ordinating function on a scale of complexity (

THE MIDDLE PILLAR

an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, which he called h s second home. it was through his contacts in the library that was able to find a hebrew tutor. he learned to read hebrew fluently, a skill that would aid him tremendously in hs study of qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published which captivated h s curiosity. the book was part one of book four aleister crowley. regardie wrote to crowley in paris and eventually received a reply to his inquiry, suggesting that he contact crowley's agent, karl germer, in new york. from germer, regardie bought set of the equinox, a series of magazines that crowle

to obtain a passport visa. he was still a minor, and was supposed to get permission h s father for the required documents. however, he never told parents about crowley or his own interest in mysticism. crowley received a great deal of bad press in both the english and american tabloids, so regardie was hesitant to tell hs parents that he would working with crowley. since regardie had attended art school, simply told them that he had been invited to study painting with english artist in paris. his parents gave him documents for the but when it came time to obtain the french visa, regardie up the papers himself and signed hs father's name to it. so in october of 1928 at the age of twenty, regardie went france to take the post that crowley offered him. for the next years regardie lived a rath

war 11, regardie discontinued h s practice and joined the army, something he later considered a huge mistake. when the war was over, he continued his studies and received a doctorate in psychology. for a time he explored christian mysticism with as much energy as he had previously pursued hindu, jewish, and buddhist systems. he was especially drawn to christian science, new thought, and the unity school of christianity, which taught that faith, belief, and the power of positive thinking could cure physical illnesses. he concluded that the healing techniques taught by these different schools had validity, and he explored these ideas in the romance of metaphysics (1946).5 in 1947, regardie relocated to california and set up practice as a chiropractor and a reichian therapist. he also taught

far as it goes. but does it go far enough? if that division is to avail us at all in practice, that portion of the psyche which is below the surface of our normal awareness demands more insight into its nature and rather deeper analysis. there is, therefore, some wide realization of the inadequacy of, this division, varying with the different schools and systems of practice. thus in the freudian school we meet with the primary concepts of the libido, which is defined with particular emphasis on the sexual urge. there is also the slightly broader classification of psychic activity into a triad of the id, the super-ego, and the ego. in the system propounded by dr. c. g. jung, we meet as before with the libido, though here it is defined not as sexuality but in far more philosophical terms as

ir seat in nephesh. this is the underworld of the psyche through which we get comparatively close to nature, to the elemental side of life. it is the undermind in which function the primary instincts of selfpreservation and reproduction. it is the seat of the sex instinct itself. the jungian concept of the unconscious might be the appropriate term for this side of life, as is held by the freudian school, whereas the much abused word superconscious would be distinctly descriptive of the supernal sephiroth of the yechidah, chiah, and neshamahl6 corresponding to the jungian unconscious. the tenth sephirah is that of the physical brain and the active physical body.17 here it is that we find the receptacle in which the other principles have their abode, and the instrument through whch they func

THE MOTHMAN PROPHECIES

ane. from the movements of the object and its size, i figured it could only be a bird of tremendous size" three people in overland, illinois, viewed the creature on april 10. at first they thought it was an airplane, then it began to flap its wings. by late april the garuda was buzzing the city of st. lous. dr. kristine dolezal saw it on the twenty-sixth. a group of instructors at the mississippi school of aeronautics observed "an awfully big bird" at 1,200 feet the next day. a salesman named harry bradford complained "i've seen it three times in the last four days and that's too much tomfoolery for a man of fifty to take "i thought people who reported seeing the thing were 'bugs' until i looked into the sky last night" charles dunn, an inspector for u.s. steel, declared on april 30 "it wa

a matter of months i would be arriving there like some black-suited exorcist, lugging my tattered briefcase, waving the golden cross of science. my life would become intertwined with the lives of the people of the ohio valley. in march 1966, a shapely housewife, whom i will call mrs. kelly because she asked that her name be withheld, was waiting in her car for her children near the point pleasant school when she saw an unbelievable apparition low in the sky. it looked like a glistening metal disk and was hovering directly above the school playground. a doorlike aperture was open at its rim and there was a man standing outside. he was not standing in the doorway, he was standing outside the object in midair! he wore a silvery skin-tight costume and had very long silvery hair. he was looking

saw an unbelievable apparition low in the sky. it looked like a glistening metal disk and was hovering directly above the school playground. a doorlike aperture was open at its rim and there was a man standing outside. he was not standing in the doorway, he was standing outside the object in midair! he wore a silvery skin-tight costume and had very long silvery hair. he was looking down into the school yard intently. she watched him for a long moment until her children bounded up to the car. when she looked again, the man and object were gone. she decided not to tell anyone about this strange vision, attaching religious significance to it. that summer, mrs. mary hyre was driving along the ohio side of the river when a sudden glint in the sky attracted her attention "at first i thought it

ds outside her bedroom window on several occasions. then, in february 1967, someone tried to abduct her. early that month she and keith gordon were married and they moved across the river to a house in middleport, ohio. they did not have a phone and their new address was known only to their families and close friends. middleport is a town of about three thousand people. connie was still attending school. an excessively slender girl, she would never win a raquel welch look-alike contest. at 8:15 a.m. on february 22, 1967, she started out for school. keith was already at work. as she began walking down the quiet, tree-lined street a large black car pulled up alongside. since all young people are automobile conscious, she said she could positively identify it as a 1949 buick. the driver opene

ack off the family's brand-new color tv set. the set had blown out the night before when the object had paid a visit "somebody should do something about these things" he complained. the object began to glow more intensely and then it vanished "where did it go" mrs. kelly asked her daughter "i don't know it it just went" she started to cry. she would be so nervous and upset that she wouldn't go to school the next day. the phone rang. bill kelly looked at it as if it were a snake. he picked it up slowly, listened and scowled, then replaced the receiver. his wife glanced at him expectantly "another one of those calls. beep, beep, beep" he nodded. on top of a hill east of point pleasant mary hyre and i stood by our cars looking down at the village "where did it go, john" i was straining my eye

THE PATH OF KABBALAH

that enables us to not only connect with the idea and the direction, but also with the bridge that could help us in our progress, because we bond with the author himself. it is not important if the author is or is not in this world momentarily, we can bond with him in our feelings, while studying his books. the eldest son of baal hasulam, rabbi baruch ashlag, finished his studies at the yeshiva (school for orthodox jews) and started to work as a construction worker at the age of 18. he would rise before dawn, eat a kilogram of bread and onion, drink a little water and go to work. bread and onion was also his supper. on holidays he would add a little herring or something else that would make his meal festal. rabbi baruch ashlag lived a very hard life. he was among the workers who built the

THE ROSICRUCIAN MANIFESTOS

an after he had repaired unto us to take the solemn oath of fidelity and scerecy, he informed us bona fide, that a. had comforted him in telling him, that this fraternity should ere long not remain so hidden, but should be to all the whole german nation helpful, needful, and com10 mendable; of the which he was not in any wise in his estate ashamed of. the year following after he had performed his school right, and was minded now to travel, being for that purpose sufficiently provided with fortunatus purse, he thought (he being a good architect) to alter something of his building, and to make it more fit: in such renewing he lighted upon the memorial table which was cast of brasse, and containeth all the names of the brethren, with some few other things; this he would transfer in another mo

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

ho can well look after themselves; but what i wished to point out was the deplorable state into which our literature has fallen. its ever increasing demand for sensation has been its destruction; everyone now is a mental trimalchio whose appetite has to be awakened by the most piquant and fantastic of dishes. scott, dickens, and thackeray are still (i believe) read by an ever decreasing number of school-girls; flaubert, gautier and balzac. who would have shocked the youthful years of our parents. have become dull and tedious; a few cranks praise tourgenief, tolstoi and gorky, whilst one out of every hundred thousand may know that there was such a man as dostoieffsky. and poetry, o greatest of the muses, thy fate is truly a sad one! much verse is produced which might be placed with last yea

eology of the following, this being true whether we are speaking of poetry or prose. vet one attribute alone remains ever youthful as the ages roll by into the aeons, and that is. ecstasy; whether we find it in the rapture of love, the melody of song, or the fire of deity, it is what poe meant by gelevating excitement, h and as we have seen, it was because of its absence that he attacked the epic school of verse. ecstasy lies beyond our gnosis; as we shall hereafter see, it carries us out of ourselves, beyond the mere shell of existence, into the very depths of the profound. for the fraction of a second the whole ocean of our being is whirled through a narrow gorge, then once again we are hurled forth into the eddying cataracts of life, an essential spirit light gilding once again the sepu

sophers, the materialism of the classical and modern sages, and also, if we choose to extend our scheme, nominalism, conceptualism, theism, positivism, spiritualism (malebranche, agnosticism (spencer, all and one, with all the other isms, may, with the slightest trouble in the world, be equated into corresponding terms of berkeleyan idealism. and why? because each individual master, each separate school, like the astronomer in the fable, whilst gazing at his own particular star, fell into the open ditch which yawned unperceived at his feet. and berkeley: is he the ultima thule, the stone of the wise? by no means, only i, in the above case, chose to represent the ditch by berkeley; you may call it buchner, spencer, or hume, for you my readers, if you with sufficient patience pursue what i w

great and grand truth that the natural philosopher who examines worlds, suns, and stars, is in reality only experimenting on his own ginner consciousness, h beyond which to him there is nothing. these stars thou seest are but the figuring of thy brain *gargoyles, vol. iii, p. 89. this nothing, this absolute nihility, is again the qabalistic zero. huxley did not belong to that now rapidly growing school (sic) of crapulous scientists who inflate themselves, like the frog in the fable, with the gases produced from an eightpenny box of chemicals with which they intend to solve in some dingy attic the flashing mysteries of the spheres. the caput mortuum was his playground, but the anima vitae eluded his eager grasp; yet this greatest of modern philosophers, curious to say, stood almost alone

THE SECRET RITUALS OF THE OTO

of occult study, yet there is but one ancient organization of genuine mystics which shows to the seeker after truth a royal road to discover the lost mysteries of antiquity and to the unveiling of the one hermetic truth. this organization is known at the present times (sic) as the: ancient order of oriental templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient myster

spoken of the wine of the sabbath of the adepts being the secret instruction of the ninth degree* the sun is the wine and the moon is the cup. pour the sun into the moon. hafiz* preliminary prayer from thine hand, o lord, cometh all good; from thee flow down all grace and blessing. the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore even as servants look unto the hands of their masters, and hand maidens unto the hands of their mistresses, even so do our eyes look unto thee, for thou alone art our help. o lord our god, who should not extol thee? who should not praise thee, o lord of the universe? all is from thee; all is of thee; into thee all must again re-enter! thou art lord alone and there is none beside

THE HOLY BIBLE KING JAMES VERSION

with tongues, and prophesied. 19:7 and all the men were about twelve. 19:8 and he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of god. 19:9 but when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one tyrannus. 19:10 and this continued by the space of two years; so that all they which dwelt in asia heard the word of the lord jesus, both jews and greeks. 19:11 and god wrought special miracles by the hands of paul: 19:12 so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them. 19:13 then cer

TRUE HISTORY OF WITCHCRAFT

the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday school notion that one must choose the christian version of god, or choose the devil. islam, judaism and even catholicism have at one time or another been thought "satanic" and occultists have merely played on this bigoted symbolism, not subscribed to it. as we have seen, wicca since gardner's time has been watered down in many of its expressions into a kind of mushy white-light `new age' religion

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

and the visible image of his intellectual being.5 he is called, in the orphic litanies, the chain which connects all things together( d anedrame desmoj pantwn),5 as being the principle of attraction; and the deliverer (lusioj),7 as giving liberty to the innate powers of nature, and thus fertilising matter. these epithets not only express the theological, but also the physical system of the orphic school; according to which the sun, being placed in the centre of the 1 metamorph. lib. xi. 2 plutarch, de is. et osir. 3 damm. lex. etym. 4 plutarch, de is. et. osir. 4 ibid. 5 hymn xlvi. 7 hymn. xlix. the initials of this epithet are with the bull on a medal of naples belonging to me the bull has a human countenance, and has therefore been called a minotaur by antiquarians; notwithstanding he is

spirits and guardian angels; and the canonizations or deifications were bestowed upon heroes, legislators, and monarchs, instead of priests, monks, and martyrs. there is also this further difference, that among the moderns philosophy has improved, as religion has been corrupted; whereas, among the ancients, religion and philosophy declined together. the true solar system was taught in the orphic school, and adopted by the pythagoreans, the next regularly-established sect. the stoics corrupted it a little, by placing the earth in the centre of the universe, though they still allowed the sun its superior magnitude.1 at length arose the epicureans, who confounded it entirely, maintaining that the sun was only a small globe of fire, a few inches in diameter, and the stars little transitory li

TYSON DONALD NEW MILLENNIUM MAGIC

e of magical power has two parts. the first and outward con- sists of the words, symbols and materials used in ritual. the other inner part is a spiritual illumination. magic is vitalized from the inside out. unless a spiritual awakening can be achieved, the material elements of magic are useless. illumina- tions of the spirit cannot be produced by institutional methods. this is why every magical school becomes ineffectual and usually fails not long after its founder dies. given the universal disrepute of magic and the difficulty in finding a competent teacher, the question arises as to why anyone in modern times should seek to master this archaic and demanding art. the answer is that magic is the best way to satisfy on an immediate personal level the growing hunger for meaningfulness that

s the twisting darkness where lurks the monster of his bodily fears and desires waiting to devour him. yet with courage he overcomes the minotaur and follows the threads of ariadne, his faith, into the light of day. he has been transformed and elevated from the man he was, who remains as a shad- ow entombed within the bowels of the earth. these legends bear on the initiation into a modern magical school. no seeker can enter a true secret lodge so long as he or she lives in the material world of con- ceits and delusions. the philosophy of the world is material; the philosophy of magic is mystical. the two are oil and water. they will not mix. true, trained magi are easily able to take their chosen places in the world, even as they are able to adapt their minds and bodies to all mundane occu

mber should be bathed in the color of light most suitable to the nature of the working. spirits and other non-material forms should be visualized in colors that accord with their natures. it should be born in mind that the assignment of colors is one of the most dis- puted matters in practical magic. many of the traditional assignments in the west are not the same as those found in the east. each school seems to have its own sys- tem, wildly different from most others. a system of colors based on the circular spectrum has been presented that attempts to deal rationally with the question. as it moves from the primaries and secondaries into the tertiary colors, its assignments become more doubtful. how- ever, it is a connected whole, and this itself is very useful in magic. it is important t

e? even a seemingly small decision can come to have great significance in later life. consider life as an infinite series of overlapping cinematic films. each time a choice is made the image splits into two or more alternatives. the screen of life is crowded with thousands of possibilities, all running about in different directions. one image goes to university and becomes a lawyer. another quits school and drives a truck. one is happily married. another stays single and lives alone. the point to grasp is that only one of these many cinematic images is the true self realizing its full potential through the individual ego. all others are greater or lesser approximations of the single perfect destiny. the series of images a person has actually followed up to the time of death becomes his or

TYSON DONALD SOUL FLIGHT

odias is the ruling tutelary spirit of all witches, who is commanded by diana to descend to the earth to communicate the secrets of witchcraft to human beings. the shamanic overtones are overt and undeniable 'tis true indeed that thou a spirit art, but thou wert born but to become again a mortal; thou must go to earth below to be a teacher unto women and men who fain would study witchcraft in thy school" by "go to earth below" manifestation to human perceptions is intended, so that witches will be able to see and hear herodias, or aradia, allowing her to instruct them in diana's forbidden arts. until spirits manifest on the astral level, they have no existence to human 15. guazzo, compendium maleficarum, 34. 16. scot, bk. 111, chap. 16, p. 37. 17. leland, aradia, 4. 22 soul flight consciou

ds as they were selected. random chance is a score of five correct guesses out of twenty-five, or 20 percent accuracy- 155. rhine. chapter eight: remote viewing and the cia 11 9 the best-known series of tests is the pearce-pratt distance series that was conducted between august 1933 and march 1934. they involved a subject with unusual esp abilities, hubert e. pearce, jr, a student in the divinity school at duke university who had approached rhine eighteen months earlier, saying that he had inherited his mother's clairvoyant abilities. rhine subjected him to seven hundred standard runs through the zener cards. random chance predicted an accuracy of 20 percent, but pearce scored 32 percent. because of this much higher than average score, rhine chose him for the distance series of tests. they

k without drinking to excess. for these few, alcohol is dangerous. no evidence exists to show that florence farr was of this addictive type of personality. she simply lost interest in the usual rounds of london society, and preferred to devote herself to esoteric studies at the british museum. in 1912, she left england and traveled to ceylon, where she accepted the position as head of a finishing school for girls. allan bennett, another member of the golden dawn who was the mentor of aleister crowley, had also left england more than a decade earlier to live in ceylon, where he became a buddhist monk. it is not uncommon for early fascination with practical occultism to evolve into an interest in religious mysticism. the study of magic reveals the 242. howe, 68. chapter eighteen: astral self

lden dawn system, they should have themselves psychoanalyzed to determine their state of mental health. regardie himself was a practitioner of reichian 243. david-neel, 315. 312 soul flight and recommended that serious students enter psychotherapy as a general preparation for the practice of the magic of the golden dawn, which includes astral projection "it is of small consequence what analytical school he selects. all are useful. all provide help for the student in his search for the light, and serve as excellent preparation for the serious discipline of magic and self-knowledge."245 psychoanalysis enjoyed a much higher reputation at the time regardie wrote those words. since then, it has fallen out of favor among scientists, many of whom have come to look upon it as a quack profession, a

TYSON DONALD THE POWER OF THE WORD

that god is the beginning and end of all things. the number five, expressed by 7 the second letter, shows us the union of god with nature-of god inasmuch as he is depicted by the number three, i.e, the trinity; and of visible nature, inasmuch as it is represented by plato and pythagoras under the dual. the number six, expressed by 1, the third letter, which is likewise revered in the pythagorean school, is formed by the combination of one, two, and three, the symbol of all perfection. moreoever the number six is the symbol of the cube, the bodies (solids, or the world. hence it is evident that 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 hu

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of; and someone to be conscious of it. the lunar conscience is subjected to all kinds of limitations, qualifications, restrictions, reactions; it is a product of matter, the outcome of the inheritance of our race, family, habits, customs, prejudices, desires, fears, appetites, etc. the sinful adam with his lunar consciousness reincarnates with the goal of supposedly gaining experience within the school of life. however, life s experiences complicate and strengthen the sinful adam. the once innocent humanity from eden is now the terrible and perverse humanity of the atomic and hydrogen bombs. the innocent child (with the experiences of life) is converted into a sly, distrustful, malicious, avaricious [and] fearful person, that is the lunar consciousness. the devil is a devil and can never

nly by working with the lion of fire. uranus controls the chakras of the sexual glands, yet the schools of regeneration are neptunian. eminent astrologers affirm that neptune influences the pineal gland; the potency of the pineal gland depends on the sexual potency. great schools of regeneration have existed through the course of history (it is enough for us to remember the rosicrucian alchemical school that became secret in the year 1620. likewise, it comes into our memory the schools of aryavarta ashrama of tibet, as well as the sect of the manicheans of persian origin, and the famous sufis with their sacred dances, the templars, etc. all of these were schools of regeneration; the coitus reservatus is practiced in all of them. the schools of regeneration constitute the golden chain of th

existe codicia cuando conseguimos dinero con el nico prop sito de cubrir nuestras necesidades f sicas. es necesario descubrir donde termina la necesidad y d nde comienza la codicia. 127 there exists covetousness of occult powers when we want end results. those who only want end results are covetous. those who go around here and there accumulating theories, seeking for powers, who are today in one school and tomorrow in another, are in fact, bottled up within the bottle of covetousness. the mind that is bottled up within covetousness is unstable. it goes from lodge to lodge, from school to school, from sect to sect, always suffering, always longing for powers, light, wisdom, illumination, etc, without ever achieving anything since what is unstable can never comprehend that which is stable

g for powers, light, wisdom, illumination, etc, without ever achieving anything since what is unstable can never comprehend that which is stable, permanent and divine. only god comprehends himself, thus the mind bottled up within the bottle of covetousness is incapable of comprehending the things that are out of the bottle. covetous people want to bottle up god and that is why they go around from school to school, always searching, always uselessly longing, because god cannot be bottled up by anybody. therefore, whosoever wants to work in the great work must first abandon covetousness. the stonemason, who is covetous, abandons the great work when he finds other work (even when the latter is indeed of darkness. covetous people withdraw themselves from the great work. many are those who star

onvierte en profeta verdadero. 137 practice for the development of intuition it is urgent for the devotee of the path of the razor s edge to intensify the development of intuition. this faculty resides in the coronary chakra; this chakra shines upon the pineal gland, which is the seat of the soul, the third eye. modern scientists believe that they know more than the ancient sages from the ancient school of mysteries; thus, they deny all of these esoteric matters related with the pineal gland and take it only to the purely physiological side (pretending, with this, to slap the faces of the great hierophants with a white glove. notwithstanding, the ancient sages from old times never ignore that the pineal gland is a small, reddish-gray cone-shaped tissue located in the posterior part of the

WESTERN MANDALAS OF TRANSFORMATION SR AL

e silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the past eleven years with other students from a variety of traditions that have the golden dawn as their common source. he works as a design engineer in the aerospace industry, and is currently writing a thesis on transfinite numbers, the mathematics of infinity. to write to the aut

WHO ARE THE DRACONIANS

was sitting outside his home in lincoln with a friend and on a lark, they both said a prayer (or incantation- branton) that they would see a flying saucer and soon after, one appeared, he said "on another occasion in march, 1966, he saw a light out behind the trees as he sat on his patio, he said, and the sight triggered a distant memory of something that had happened to him when he was in grade school in lincoln in 1950 "he said 40 or 50 people were outside watching a movie when swirling lights suddenly appeared, along with a craft that initially looked like a helicopter "foster recalled being incapacitated and feeling strange. he said he saw a craft appear with three little men who appeared to be fixing it. he felt an overwhelming desire to get inside the craft, but once he did, he disc

WICCA WITCHCRAFT TODAY

d they all have certain things in common and work by calling up a spirit or intelligence and commanding it to do their will. all the members stand in a circle for protection and are warned that if they leave the circle before the spirit is dismissed they may be blasted. this is sometimes varied by working in a graveyard and attempting to raise a corpse to get information from it. there is another school which believes that all magical ceremonies should consist of an act together with a rhyming spell. that is, you must show the powers what to do, then bind them with a rhyme. now if anyone in the last two hundred years had tried to make up a rite they would have used one of these methods or something resembling them. the english witches' method is entirely different. they believe the power i

mpose herd-standards of behaviour has, says brend 'always met with bitter opposition, and it is not to be lessened by setting out the failure of modern society with its wars, sicknesses, poverty and senseless cruelty, for this irrational opposition is impervious to argument. we see the roman priest in his temple crudely and literally emasculating his followers. today the father in the church, the school and the law court is equally destroying the manhood of his sons by means less rough but none the less effective because they are so widespread' 9- irish witchcraft the most famous single case of irish witchcraft is that of lady alice kyteler of kilkenny. the bishop of ossory charged her with witchcraft under the new bulls issued by pope john xxii, and she was tried in 1324. the court obviou

t is doomed, i am afraid, partly because of modern conditions, housing shortage, the smallness of modern families, and chiefly by education. the modern child is not interested. he knows witches are all bunk- and there is the great fear. i have heard it said 'i'd simply love to bring diana in, she would adore it and she has the powers, i know; but suppose in some unguarded moment she let it out at school that i was a witch? they would bully and badger her, and the county council or somebody would come round and take her away from me and send her to an approved school. they do such awful things by these new laws nowadays' diana will grow up and have love affairs, is not interested, or is interested but gets married and her husband is not interested, and so the coven dies out or consists of o

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

frowns more often than a simpleton. no use having the book without the learning. you won t learn to swim on the kitchen floor. a wiseman doesn t know his master s mistakes. learning is a light burden. sense bought by experience is better than two senses learned by book. don t start to educate a nation s children until its adults are learned. a scholar s ink lasts longer than a martyr s blood. the school house bell sounds bitter in youth and sweet in age. an experienced rider doesn t change his horse in midstream. an old broom knows the dirty corners best. the wearer knows best where the boot pinches. an old dog sleeps near the fire but he ll not burn himself. the lesson learned by a tragedy is a lesson never forgotten. a family of irish birth will argue and fight, but let a shout come from

ave any real assurance that your best is good enough for me, and hence you have no real security in obtaining salvation. just think of it! i already have the equivalent of salvation and have never had to go through this infinitely lugubrious process of earning it. don t you ever envy me for this? mortal: but it is blasphemous to envy you! god: oh come off it! you re not now talking to your sunday school teacher, you are talking to me. blasphemous or not, the important question is not whether you have the right to be envious of me but whether you are. are you? mortal: of course i am! god: good! under your present world view, you sure should be most envious of me. but i think with a more realistic world-view, you no longer will be. so you really have swallowed the idea which has been taught

. nasrudin took out a mirror and peered into it. yes, that s me all right, he said. the gypsy and his son one day, a gypsy was cursing and yelling at his indolent son. you lazy idler! do your work and do not be idle. you must improve your juggling and clowning in order to earn a living and to improve your life! then the gypsy raised a finger in warning, if you don t do as i say, i ll throw you in school, to gather lots of useless stupid knowledge, become a learned man, and spend the rest of your life in want and misery! where there s a will. mulla, mulla, my son has written from the abode of learning to say that he has completely finished his studies! console yourself, madam, with the thought that god will no doubt send him more. the sermon of nasrudin one day the villagers thought they wo

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ntworth little, student of the mysteries. this society, which has branches in england, scotland and the united states, is allied with the g.d. it perpetuated one form of rosicrucian initiation which was conferred 100 years ago in england and which was mentioned by godfrey higgins in his work the anacalypsis, or an attempt to withdraw the veil of the saitic isis. fratre little was a student of the school of levi and also an eminent freemason, and the rosicrucian society as revised by him was made by intention and permission essentially masonic, thus severing all connection with those adepts who have not been craftsmen, as basil valentine, artephus, nicolas flamel, jacob behmen and robert fludd. the rosicrucian society in the same manner fails to recognize any worth for occult research in wo

ail to recognize in her a master mind in a woman's frame. i cannot fail to express the lament which followed the passing of d. william robert woodman, for many years known as the supreme magus of the society ros. in anglia which is exoteric in its outer grades but whose concerns are regulated by an inner circle of adepti who still hold the secrets of the r. c. and its masonic society. the eastern school of theosophy and occultism and our own hermetic society of the g.d. are fraternities of students whose predecessors must have come from the same stock of magi as the scientific priests of a remote antiquity. the two societies, different in modes of teaching and in language, are allied by mutual understanding and respect, and their aim is similar. be assured that the order of the g.d. can sh

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

0; meibomius, marcus, 1650; and kircher, athanasius, 1660. they collected and epitomized all that was extant of previous authors concerning the doctrines of the pythagoreans. the first eminent follower of pythagoras was aristaeus, who married theano, the widow of his master: next followed mnesarchus, the son of pythagoras; and later bulagoras, tidas, and diodorus the aspendian. after the original school was dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the sage of tarentum. the school of pythagoras has several peculiar characteristics. every new member was obliged to pass a period of five years of contemplation in perfect silence; the members held everything in common, and rejected animal food; they were believ

; the members held everything in common, and rejected animal food; they were believers in the doctrine of metempsychosis, and were inspired with an ardent and implicit faith in their founder and teacher. so much did the element of faith enter into their training, that autos epha- he said it was to them complete proof. intense fraternal affection between the pupils was also a marked feature of the school; hence their saying, my friend is my other self, has become a byword to this day. the teaching was in a great measure secret, and certain studnumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ies and knowledge were allotted to each class and grade of instruction; merit and ability alone sufficed to enable anyone to pass to the higher classes and to a knowledge of th

. wyn n wes tcott ies and knowledge were allotted to each class and grade of instruction; merit and ability alone sufficed to enable anyone to pass to the higher classes and to a knowledge of the more recondite mysteries. no person was permitted to commit to writing any tenet, or secret doctrine, and, so far as is known, no pupil ever broke the rule until after his death and the dispersion of the school. 14. we are thus entirely dependent on the scraps of information, which have been handed down to us from his successors, and from his and their critics. a considerable amount of uncertainty, therefore, is inseparable from any consideration of the real doctrines of pythagoras himself, but we are on surer grounds when we investigate the opinions of his followers. it is recorded that his instr

ves of europe owe the first teaching of the properties of numbers, of the principles of music and of physics; but there is evidence that he had visited central asia, and there had acquired the mathematical ideas which form the basis of his doctrine. the modes of thought introduced by pythagoras, and followed by his successor jamblicus and others, became known later on by the titles of the italian school, or the doric school. 15. the followers of pythagoras delivered their knowledge to pupils, fitted by selection and by training to receive it, in secret; but to others by numerical and mathematical names and notions. hence they called forms, numbers; a point, the monad; a line, the dyad; a superficies, the triad; and a solid, the tetrad. numbers--th eir occu lt power an d mys tic vir tu es b

the present human race; all systems of religious mysticism are based upon numerals. the sacredness of numbers begins with the great first cause, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the one, and ends only with the naught or zero--symbol of the infinite and boundless universe. isis unveiled, vol. ii. 407. tradition narrates that the students of the pythagorean school, at first classed as exoterici or auscultantes, listeners, were privileged to rise by merit and ability to the higher grades of genuini, perfecti, mathematici, or the most coveted title of esoterici. 16. part two numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter two pythagorean views on numbers he foundation of pythagorean mathematics was as follows: the fir

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

d unity of ein sof, it follows that all times are equal, 116 which is theoretically equivalent to saying that time in its triadic division does not apply to ein sof. cordovero, and every kabbalist i have studied, would have surely assented to the following comment in the anonymous work, ma arekhet ha-elohut, composed in all likelihood in the beginning of the fourteenth century by someone from the school of solomon ibn adret, disciple of nahmanides: the negation of corporeality entails that god is not limited, and not a body or a force in a body, and included in the negation is that [god] is not constricted by place or time, but rather it was, it is, and it shall be [hayah howeh we-yihyeh. 117 all corporeality is to be removed from the divine; consequently, god cannot be bound spatially or

ecent treatment and attempted solution to zeno s paradox, see strobach, moment of change. see also papa-grimaldi, why mathematical, pp. 299 314; lepoidevin, zeno s arrow, pp. 57 72. 14. augustine, confessions, 11.16.21, p. 230. it is of interest to note a parallel 180 notes to pages xvii 4 to the sentiment expressed by augustine in nagarjuna, the third-century buddhist exponent of madhyamika, the school of the middle way. the relevant passage occurs in nagarjuna s mulamadhyamakakarika 19:5, cited and translated in kalupahana, nagarjuna, p. 278: a non-static time is not observed. a static time is not evident. even if the unobserved time were to be observed, how can it be made known? non-static time is the temporal flux that cannot be grasped, the instant where future continues to flow into

. clark, ltd, 1976. robbins, ellen. time-telling in ritual and myth, journal of jewish thought and philosophy 6 (1997: 71 88. rodemeyer, lanei. developments in the theory of time-consciousness: an analysis of protention. in the new husserl: a critical reader, edited by donn welton, 125 154. bloomington: indiana university press, 2003. bibliography 295 rollinger, robin d. husserl s position in the school of brentano. dordrecht: kluwer academic publishers, 1999. rosemann, philipp w. heidegger s transcendental history. journal of the history of philosophy 40 (2002: 501 523. rosenthal, franz. ibn arabi between philosophy and mysticism. oriens: journal of the international society for oriental research 31 (1988: 1 35. rosenthal, sandra b. time, continuity, and indeterminacy: a pragmatic engagem

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

gnating the start of every name. this produces the following: the differences between the two systems produces a differ ent order of the angels. however, for our purposes the abovc method is as good as any, and fits neatly into the order of the sephiroth, where these archangels seem to represent more than the planets. we also note that the spelling of kamael can also in cumael, depending on which school of hebrew one follows. al: these names are from the world of briah, which would indicate that the previous evennumbered letters from the outer circum. ference possibly belong to atziluth. you will also note that then is no association to malkuth. this is the same when applying the 72 names of the schemhamphoresch to the nine sephiroth ii which there is no association to malkuth as a sephira

has, sadly, never been discussed in full before. before we actually get into this discussion, the definition of astral projection must be explored. today, there are two major divisions of thought on this important subject. the first considers that when one projects into an enochian square he or she is, in fact, projecting into their own psyche using an artificial archetype as the key. the second school of thought believes one is actually making contact with some completely dissociated force, 158 either external or internal, and that this area is what we call the astral. my own personal belief is that one school of thought necessitates the other. in other words, a person must travel deep within his own psyche before he releases himself in the astral, the internal pressure being so strong t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t. kerux truly honoured fratres et sorores, give me the sign of the portal. it is so done accordingly. kerux this is the answering sign (he gives it) the kerux, who carries his wand only, turns to the throne of the east. kerux master of the portal, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the sephira netzach, the element of fire and the consecration of the will of man. i am in correspondence with the letter yod. celebrant honourable frater hiereus, why are you placed in the north? hiereu

people who will raise the house upon the foundations you have laid" following the mission, in 1912, dr. felkin and his wife and daughter arrived in havelock north and placed his proposals before the little band of forerunners. he told them that they had been laying the foundations of a spiritual work of immeasurable consequence, and that with their consent he would establish two secret schools: a school of christian spiritual wisdom, and a school of christian chivalry the order of the table round. the order of the table round began in new zealand as a small group at first, but others were attracted who believed in the ideals of christian chivalry and who set to work to try to practice them and to spread them through the national life. early in 1914 andrew hamilton russell, consequent upon

0 0

grade of neophyte, various exercises described deal with such matters. by performing rituals on a daily basis, especially the banishings, it trains one to develop both mental and will power. it exposes to the student his own ability of will and dedication to stick to such a repetitious plan. we can say that it also allows you to know thyself, as has been the famous saying throughout many ancient schools of thought. put as a whole, let it be understood that banishings are a basis for the preparations of invocation. competency in banishings is required inasmuch that without it one may be led into future problems or failure. 75 as magicians of the hermetic order of the golden dawn, let us understand that we don't do magic, we are magic. it is suggested that planning a daily routine for ritua

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s become ravaged and neglected* light the blue candle of the west. now you are going to empower the clay. if working as a group, once the clay has been empowered with the ritual substances, you could pass it round for each person to fashion it and add their energies* take the salt and sprinkle a few grains on the clay, saying: make new buildings rise, new industries grow, new houses and parkland, schools and health centres be created, that this town may be a worthy home to those who work in it* take the incense and circle the clay nine times, saying: bring retraining, new investment, government grants, new technology and new equipment so that the town may become a hive of activity and generate ever more opportunities into the next century and beyond* light the gold candle in the south (in

ABRAMELIN1

ample of the former class we may flnd in our author, an example of the latter in abra-melin. the particular scheme or system of magic advocated in the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

l to every human being. i have tried to do this by combining the two paths of magick and yoga. if we perform the preliminary practices, each according to his capacity, the result will surely be the acquisition of a certain technique. and this will become much easier as we advance, especially if we bear it well in mind not to attempt to discriminate between the two methods as if they were opposing schools, but to use the one to help out the other in an emergency. 23. of course, nobody understands better than i do that, although nobody can do your work for you, it is possible to make use- to a certain very limited extent- of other people's experience, and the great order which i have the honour to serve has appointed what i think you will agree is a very satisfactory and practical curriculum

ALEISTER CROWLEY MAGICK WITHOUT TEARS

, a great father and mother crystallize out of some huge cloudy confusion of "elements- and so on. but nobody answers the question; at least, none of these god-inventing mules, with their incurably commonplace minds. magic without tears get any book for free on: www.abika.com 68 h. serious philosophy has always begun by discarding all these puerilities. it has of necessity been divided into these schools: the nihilist, the monist, and the dualist. i. the last of these is, on the surface, the most plausible; for almost the first thing that we notice on inspecting the universe is what the hindu schools call "the pairs of opposites" this too, is very convenient, because it lends itself so readily to orthodox theology; so we have ormuzd and ahriman, the devas and the asuras, osiris and set, et

he dual result (1) the creation of a child combining the qualities of its parents (2) the withdrawal by ecstasy into nothingness. please consult what i have elsewhere written on "the formula of tetagrammaton" the importance of this at the moment is to show how 0 and 2 appear constantly in nature as the common order of events. love is the law, love under will. fraternally, 666 chapter vi the three schools of magick (i) 45 cara soror, do what thou wilt shall be the whole of the law. here is the first section of m. gerard aumont's promised essay28; it was originally called "the three schools of magick (don't be cross, please, because it is not in the form of a personal letter) there is today much misunderstanding of the meaning of the term "magick. many attempts have been made to define it, b

led the world from before the beginning of history, if only for the reason that magick has always been the mother of science. it is, therefore, of extreme importance that some effort should be made to understand something of the subject; and there is, therefore, no apology necessary for essaying this brief outline of its historical aspects. there have always been, at least in nucleus, three main schools of philosophical practice (we use the word "philosophical" in the old good broad sense, as in the phrase "philosophical transactions of the royal society for the advancement of knowledge) it is customary to describe these three schools as yellow, black, and white. the first thing necessary is to warn the reader that they must magic without tears get any book for free on: www.abika.com 81 b

to the hindu philosophers, is actually nothing, why not stick to or original perception that everything is sorrow, and admit that the only way to escape from sorrow is to arrive at nothingness? we may complete the whole tradition of the indian peninsula very simply. to the vedas, the upanishads, and the tripitaka of the buddhists, we have only to add the tantras of what are called the vamacharya schools. paradoxical as it may sound the tantrics are in reality the most advanced of the hindus. their theory is, in its philosophical ultimatum, a primitive stage of the white tradition, for the essence of the tantric cults is that by the performance of certain rites of magick, one does not only escape disaster, but obtains positive benediction. the tantric is not 51 obsessed by the will-to-die

cape control (i hope you remember the sequence of "breaks" in case you don't, i summarize them (1) immediate physical interruptions: asana should stop these (2) things that are "on you mind (3) reverie, and "wouldn't it help if i were to (4) atmospherics- e.g. voices apparently from some alien source (5) aberrations of the control itself; and the result itself (remember the practice of some hindu schools "not that, not that" to whatever it is the presents itself as tat sat- reality, truth. need i remind you how urgent the wish to escape will assuredly become, how fantastic are the mind's devices and excuses, amounting often to deliberate revolt? in kandy i broke away in a fury, and dashed down to colombo with the intention of painting the very air as red as the betelspittle on the pavement

ALEISTER CROWLEY MEDITATION

thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee> there are many other mantras. sri sabapaty swami gives a particular one for each of the cakkras. but let the student select one mantra and master it thoroughly. 21 you have not even begun to master a mantra until it continues unbroken through sleep. this is much easier than it sounds. some schools advocate practising a mantra with the aid of instrumental music and dancing. certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. persons wishing to study them may remember that the sahara desert is within three days of london; and no doubt the sidi aissawa would be glad to accept pupils. this d

tion. it would be interesting if tradition had preserved for us miss muffett's subsequent adventures. but we must proceed to consider the interpretation of the following rime: little jack horner sat in a corner, eating a christmas pie. he stuck in his thumb, and pulled out a plum, and said "what a good boy am i" in the interpretation of this remarkable poem there is a difference between two great schools of adepts. one holds that jack is merely a corruption of john, ion, he who goes-hermes, the messenger. the other prefers to take jack simply and reverently as iacchus, the spiritual form of bacchus. but it does not matter very much whether we insist upon the swiftness or the rapture of the holy spirit of god; and that it is he of whom it is here spoken is evident, for the name horner could

em. one must keep the ego lord of the impressions. one must not allow the circle to be broken by the demon; one must not allow any one idea to carry one away. it will readily be seen how very elementary and false all this is- but for the beginner it is necessary. in all dealings with demons the point of the sword is kept downwards, and it should not be used for invocation, as is taught in certain schools of magick. if the sword is raised towards the crown, it is no longer really a sword. the crown cannot be divided. certainly the sword should not be lifted. the sword may, however, be clasped in both hands, and kept steady and erect, symbolizing that thought has become one with the single aspiration, and burnt up like a flame. this flame is the shin, the ruach alhim, not the mere ruach adam

ALEISTER CROWLEY THE LOST CONTINENT

was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were frequently long and exhausting; children often enough died in the course of them. this was not regarded as a serious calamity; some schools of magicians even pretended to rejoice. the representatives of the high house had a prior right to the parents of the child; at times he conducted the initiation in person, a high honour, but invariably fatal. on rare occasions male children were sent over to the atla to be devoured. the parents of so fortunate a child were advanced in rank on the spot, and had special privileges conferred

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

"that which hinders one from fulfilling his true will (e.g, rain is "good" or "bad" for the farmer according to the requirements of his crops. the osirian rituals inculcating self-sacrifice to an abstract ideal, mutilation to appease an "ex cathedra" morality, fidelity to a priori formulae, etc. teach false and futile methods of acquiring false knowledge; they must be 'cast away' or 'purged. the schools of initiation must be reformed. al ii,6 "i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death" the old comment 6. hadit is the ego or atman in everything, but of course a loftier and more secret thing than anything understood by the hindus. and of course the distinction

ALEISTER CROWLEY THE QABALAH

you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungered and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal moth

ALEISTER CROWLEY THE SWORD OF SONG

k truth and nothing else. so not one word derogatory 300 to your own version of the story! i take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath 320 as masters teach49 until you burst, or nearly in a week, one saith, a month, pe

ead of rural pan, because some gay puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, share your intolerance of fools, and, while the yogi you condemn, listen, say nothing, barely smile. o if you but suspected them your silence would match their awhile! a classical research [protectionists may serve if the supply of hottentots gives out] i took three hottentots alive. their scale was one, two, three, four, five, infinity. to think of men so i could not bear: a new colenso

of making any profound impression, viz. that my theory has the merit of explaining the divergences between the three great forms of religion now existing in the world buddhism, hinduism and christianity, and of adapting them to ontological science by conclusions not mystical but mathematical. of mohammedism i shall not now treat, as, in whatever light we may decide to regard it (and its esoteric schools are often orthodox, in any case it must fall under one of the three heads of nihilism, advaitism, and dvaitism. taking the ordinary hypothesis of the universe, that of its infinity, or at any rate that of the infinity of god, or of the infinity of some substance or idea actually existing, we first come to the question of the possibility of the co-existence of god and man. the christians, i

ALEISTER CROWLEY EQ I 5

f you will, the jugglery of the magician. he is tired of theories and systems of theology and all such toys; and being weary and anhungred and athirst seeks a seat at the table of adepts, and a portion of the bread of spiritual experience, and a draught of the wine of ecstasy. it is then thoroughly understood that the aspirant is seeking to solve the great problem. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 110 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal

stood and misunderstood science of alchemy. more, the only treatise. clarity and good sense mark every line. a book entirely essential to anyone who wishes to study the subject, and to understand (1) how the alchemists conceived of hierarchical monism (2) how they preserved mysticism (3) how they made chemistry possible. the book is a complete refutation alike of the pooh-pooh and the holy timmie schools of critics. leo viridis. lotus leaves. by alice l. head. elkin mathews. i really enjoyed these charming poems. now, you know, i don't often say a thing like that! alice l. foote. an adventure. anonymous. this little book appears to be the production of an extremely clever young man. 147 but he should have taken more pains to make the literary style of "miss morrison" different from that of

ALEISTER CROWLEY EQUINOX EQ I 2 2

yths of his tribe, that uncorrupted are beautiful enough; the civilised child the myths of his nation, that corrupted are merely bestial, and are as rigid as the former are elastic. the savage youth passes through one great ordeal- the struggle with nature: the civilised through another- the struggle with reason. the one is taught the hero tales of his forefathers, the other the platitudes of the schools, which luckily are always a few decades behind the ideas current at his birth. few of us remember anything that happened during the first two years of our existence, and very little during the next two; thus it comes about that from two to four years of our 225 life are blank. perhaps during these years of nothingness we see things as they are; however, civilisation touches us on the lips

ALEISTER CROWLEY EQUINOX EQ I 2 3

n the science whereof k lpe is a brilliant pioneer will be found the key to the ecstasy that is the vision in all religions. the translator of "outlines" is mr. e. b. titchener. he has succeeded admirably. v.b. neuburg. introduction to philosophy. by oswald k lpe. swan sonnenschein and co, 5"s. an excellent introduction to formal philosophy, explaining clearly the distinctions between the various schools that at present hold the field. the author is extremely calm and impartial as a rule, but in his denunciation of materialism he shows that a passionate human heart throbs in the breast of one who seems to the harsh gaze of the sceptic to be a formalist and a schoolman. i commend the book to all those who wish to understand the tendencies of philosophy in the universities of to-day. a word

ALEISTER CROWLEY EQUINOX EQ I 2

hey took pity, came forward, and released me from my unpleasant situation "but the shame of me, as i slunk away down the streets! i would not go home that night at all, ashamed to face my own servants "i told myself, in the end, that this was a rare accident; but for all that there must have remained a slight stain upon the mirror of perfect chivalry. in the old days when they taught logic in the schools one learnt how delicate a flower was a 'universal affirmative "it was some uneventful months after this 'tragedy of the ideal' that i was again walking home very late. i had been to the jardin des plantes in the afternoon, and, dining in that quarter, had stayed lingering on the bridge watching the seine. the moon dropped down behind the houses- with a start i realised that i must go home

ht (by some incredible chance) have been imperfect, through relaxed attention. so one may watch a conjuror, observing every movement perfectly, except the one flash which does the trick "the search, too, could not be long; so i reflected as disappointment sobered me. one cannot go far from the carrefour de l'odeon in any direction without striking some unmistakable object. the two boulevards, the schools, the odeon itself, st. sulpice- one could not be far off. yet- could i possibly have mistaken the odeon for the luxembourg "could i? a host of conjecture chased each 124 other through my brain, bewildering it, leading the will to falter, the steps to halt "beneath, keener anguish than the thrust of a poisoned rapier, stabbed me this poignant pang: my love awaits me, waits for me to save he

ALEISTER CROWLEY EQUINOX EQ I 3 3

weetheart and nothing else, but herminia barton_ lower tooting with a dash of clement's inn "as beneath so above" history of chemistry. by sir edward thorpe, r.p.a. vol. i. 1"s" history of astronomy. by george forbes, r.p.a. 1"s" excellent! in every way excellent! after munching through all this heavy pie-crust, we are beginning to feel like little jack horner when he pulled out the plum. if only schools would adopt these most interesting little histories, 318 in place of cramming a lot of ridiculous formulae and equations down children's throats, they might become places where time is not altogether wasted. twenty years ago i remember learning some two hundred chemical formulae, the only two which i can remember now being h2s, because i emptied a bottle into my tutor's desk, and h2so4, be

ALEISTER CROWLEY EQUINOX EQ I 4 2

ap; but i would rather be saved 239 with livingstone and gordon, havelock and nicholson, than damned with charles watts and john mctaggart ellis mctaggart doctor in letters fellow and lecturer of trinity college in cambridge, and fellow of the berritish ac-ad-em-y. i wonder, by the way, whether "letters" isn't a misprint. if not, did he really qualify at the sorbonne? aleister crowley. the arcane schools. by john yarker. william tait, 3 wellington park avenue, belfast. 12s. net. the reader of this treatise is at first overwhelmed by the immensity of brother yarker's erudition. he seems to have examined and quoted every document that ever existed. it is true that he occasionally refers to people like hargrave jennings, a. e. waite, and h. p. blavatsky as if they were authorities; but whoso

for those storm-wrapped peaks of sublimity which hover over the path of oriental story, or those beauties which, like rivers of paradise, make music beside it. we are all of us taught to say "the children of the east live under a sunnier sky than their western brethren: they are the "repositors" of centuries of tradition; their semi-civilised imagination is unbound by the fetters of logic and the schools" but the ionians once answered all these conditions, yet homer sang no eblis, no superhuman journey on the wings of genii through infinitudes of rosy either. at one period of their history, france, germany, and england abounded in all the characteristics of the untutored old world mind, yet when did an echo of oriental music ring from the lute of minstrel, 243 "minnesinger" or "trov re" th

ALEISTER CROWLEY EQUINOX EQ I 4

sophy to be unknowable. if any one cause be unknowable, be it first or last, then all causes are unknowable. the will to create is denied, the will to annihilate is denied, and finally the will to act is denied. propositions perhaps true to the master, but certainly not so to the disciple. because titian was a great artist and rodin is a great sculptor, that is no reason why we should abolish art schools and set an embargo on clay. if the will to act is but a mirage of the mind, then equally so is the will to differentiate or select. if this be true, and the chain of cause and effect is eternal, how is it then that cause a produces effect b, and cause b effect c, and cause a+ b+ c effect x. where originates this power of production? it is said there is no change, the medium remaining alike

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

probably never been a period in the history of thought entirely resembling the present. thinkers everywhere are conscious of two things, first, that the region of mystery has never before been so clearly defined, and secondly, that that region can be entered more easily than has hitherto been the case; it may, therefore, perhaps be induced to render up some of its secrets if investigators of all schools pursue their search with determination. the problems with which we are faced, as we study the known facts of life and existence, are susceptible of clearer definition than heretofore, and though we do not know the answers to our questions, though we have not as yet discovered the solutions to our problems, though no panacea lies ready to our hand whereby we can remedy the world's ills, yet

concerned these stages can be traced in the human unit or in the race, and as the civilisations pass on and increase, it should surely become possible to trace the same threefold idea in the human family as a whole, and thus ascertain the divine objective through the study of his image, or reflection, man. we might express these three stages in more scientific terms, and link them with the three schools of thought earlier referred to, studying them as a. the stage of atomic energy. b. the stage of group coherency. c. the stage of unified or synthetic existence. let me see if i can make my meaning clear. the stage of atomic energy is largely that which concerns the material side of life, and corresponds to the childhood period in the life of a man or a race. it is the time of realism, of i

is finding the limitations of the theologians inadequate and restricting. the great fabric of dogmas and doctrines, as built up by the churchmen and theologians of the ages, must inevitably disintegrate, but only in order that the life within may escape, build for itself a better and more satisfactory means of expression, and thus measure up to the mission upon which it was sent. in the different schools of thought everywhere the same thing can be seen. all of them are expressing some idea by means of a particular form, or set of forms, and it is very necessary for us to remember that the triple life back of all forms is nevertheless but one, though the vehicles of expression are diverse, and ever prove inadequate as times elapses. what, then, is the purpose back of this endless process of

he truth, and may be doing much good, but they may not embody that which is best for any particular individual. we need to find our own way of concentrating, to ascertain our own method of approach to that which lies within, and to study for ourselves this question of meditation- 40- the consciousness of the atom copyright 1998 lucis trust i would like here to sound a word of warning. avoid those schools and methods which combine forms of breathing exercises with meditation, which teach different types of physical postures, and teach their students to centre their attention upon physical organs or centres. those who follow these methods are heading towards disaster, and apart from the physical dangers involved, and the risk of insanity and nervous disorders, they are occupying themselves w

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

eve when the writing, doctrine, or saying is corroborated by our own reason and consciousness "for this" says he in concluding "i taught you not to believe merely because you have heard, but when you believed of your consciousness, then to act accordingly and abundantly (secret doctrine, vol. iii, page 401) foreword the subject of initiation is one that has a great fascination for thinkers of all schools of thought, and even those who remain sceptical and critical would like to believe that this ultimate attainment is possible. to those who do not believe that such a goal is possible this book is offered for what it may be worth as a formulation of an interesting hypothesis. to those who anticipate such a consummation of all their endeavours, this book is tendered in the hope that it may p

ir destinies; they impress and inspire statesmen and rulers; they pour forth mental energy on governing groups, thus bringing about the desired results wherever co-operation and receptive intuition can be found amongst the thinkers. the world teacher presides over the destiny of the great religions through the medium of a group of masters and initiates who direct the activities of these different schools of thought. in illustration: the master jesus, the inspirer and director of the christian churches everywhere, though an adept on the sixth ray under the department of the mahachohan, works at present under the christ for the welfare of christianity; other masters hold similar posts in relation to the great oriental faiths, and the various occidental schools of thought. in the department o

ch might otherwise be impossible. it might be wise for occult students everywhere to recognise these facts, and to cultivate the ability to recognise the hierarchical vibration as it demonstrates through the medium of disciples in the most unlikely places and groups. one point should here be stated in connection with the work of the masters through their disciples, and it is this. all the various schools of thought which are fostered by the energy of the lodge are, in every case, founded by a disciple, or several disciples, and upon these disciples, and not upon the master, lies responsibility for results and the consequent karma. the method of procedure is somewhat as follows: the master reveals to a disciple the objective in view for an immediate little cycle, and suggests to him that su

so to carry on planetary evolution satisfactorily. more is known about this path than about the others, and more will be found out as members of our humanity fit themselves to contact the brotherhood- 109- initiation, human and solar copyright 1998 lucis trust their field of employ, their methods of work, will eventually become exoteric knowledge, and as the seven groups are recognised and known, schools of development for the filling of posts in these groups will be the logical sequence. 2. the path of magnetic work. those who do the work of wielding forces, or electrical magnetism for the use of the great ones on all the planes, pass to this path. they wield the elemental formative energy, manipulating matter of every density and vibration. great waves of ideas and surging currents of pu

in colour and sound predisposes the choice, and the ability to work with "psyche" or the spirits in evolution marks a man out for this high post. we might say that the planetary logoi are the divine psychologists, and therefore in the training for this post psychology is the basic subject, though it is a psychology inconceivable as yet to us. every planetary logos has, in his own special planet, schools for the development of subordinate logoi, and there trains them for this high office, giving them opportunity for wide experience. even the logoi themselves progress onward, and their places must be taken. 4. the path to sirius. very little may be communicated about this path, and the curiously close relation between it and the pleiades can only be mentioned, further speculation being impo

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nted a mighty intelligence who works thus through an ordered plan, and who consciously takes shape and incarnates in order to carry out specific purposes of his own. but this hypothesis is but the rock bottom fact underlying the eastern teaching, and is one that is largely accepted, though diversely expressed and viewed by- 137- a treatise on cosmic fire copyright 1998 lucis trust thinkers of all schools of thought throughout the globe. even this conception is but a partial presentation of the real idea, but owing to the limitations of man at this stage of evolution, it is sufficient as a working basis on which he may erect his temple of truth. this entity, whom we call the solar logos, is in no sense the same as the personal god of the christian, who is no more nor less than man himself

own plane, and sequentially in connection with the units in their bodies on lower levels. lines of force, extending from our scheme extra-systemically, will be a recognised fact, and will be interpreted by scientists in terms of electrical phenomena, and by the religious man in terms of life, the life force of certain entities. philosophic students will endeavour simultaneously to link these two schools of thought, and to demonstrate the factor of the intelligent adaptation of the electrical phenomena which we call matter, of that energised active material we call substance, to the life purpose of a cosmic being. in these three lines of thought, therefore, scientific, religious, and philosophic, we have the beginning of the conscious building, or construction of the antaskarana of that gr

ganization of business on lines hitherto undreamt of. the foundation of groups and aggregations of groups whose sole purpose will be to synthesise all the lines of human endeavour, and thus bring about unification of effort, and economy of force in- 267- a treatise on cosmic fire copyright 1998 lucis trust the scientific, business, philosophic, educational, and religious worlds. the foundation of schools of medicine along new lines, whose purpose will be to study the etheric body, its relation to the dense physical body, and its function as the receiver, storer, and transmitter of the vital fluids of the system. the foundation of the new church, which will be no longer along devotional and idealistic lines but which will be an outgrowth of the old idealism, demonstrating through mental for

opyright 1998 lucis trust b. orders issued by the greater builders. c. ritual, or compulsion induced through colour and sound. when these facts are remembered and considered, some comprehension of the place the devas play in transmutation may be achieved. the position that fire occupies in the process is of peculiar interest here, for it brings out clearly the difference of method between the two schools. in the transmutative process as carried on by the brotherhood, the inner fire which animates the atom, form or man is stimulated, fanned and strengthened till it (through its own internal potency) burns up its sheaths, and escapes by radiation from within its ring-pass-not. this is seen in an interesting way as occurring during the process of the final initiations when the causal body is

ous to himself, we shall deal with later. the methods whereby vibratory response is brought about might be enumerated as follows: through the factor of time in evolution. through extra-systemic stimulation and intensive training, whether for a logos or a man. through the process of initiation, and the application of the rods of initiation. the factor of evolution is recognised and studied by many schools of thought, esoteric or exoteric. the extrasystemic stimulation involves a large number of factors, but the main two to be remembered are that this stimulation will be applied: through the group to the unit. through a more evolved "kingdom of nature" to a less evolved. as regards the third factor of initiation, it must be borne in mind that we are here considering only the great initiation

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ng of the mental body, the development of an intellectual interest, and the substitution of mind control in place of control by the emotions has to precede any later realisation of the need of soul culture. the apparatus of thought must be contacted and used before the nature of the thinker can be intelligently appreciated. when this is realised, the contribution to human development by the great schools of thought we call mental science, christian science, new thought and other groups which lay the emphasis upon the mental states will be more justly appraised. the human family is only now becoming aware of the "vesture of consciousness" which we call the mental body. the majority of men have as yet to build that vesture which occult students call the mental body. from among those who are

nt seeking for solution or for solace, a constant running hither and thither in search of peace. it is the main characteristic at this time of our mental aryan race and is the cause of the aggressive intensity of endeavour found in all walks of life. to this the educational processes (as they speed up the mental body) have been largely contributory factors. the great contribution of education (in schools, colleges, universities and other allied activities) has been to stimulate the mental bodies of men. it is all part of the great plan, working ever towards the one objective soul unfoldment. 4. wrong directions of the life currents. this is the effect produced in the etheric body by the inner turmoil. these life currents (for the student of occultism) are two in number: a. the life breath

hrough the use of the word and of sounds, and the energy which can be dissipated through the activity of the lower centre is concentrated and transmuted into the great creative work of the magician. this is done through continence, pure living and clean thinking, and not through any perversions of occult truth such as sex magic and the enormities of the sex perversions of various so-called occult schools. the latter are on the black path and do not lead to the portal of initiation. 39. when abstention from avarice is perfected, there comes an understanding of the law of rebirth. this sutra gives in unequivocal terms the great teaching that it is desire for form of some kind which brings the spirit into incarnation. when desirelessness is present, then the three worlds can no longer hold th

he qualities of sattva and of rajas) out of the etheric body and stand in his kamic or astral body and thus be also etherically invisible. however, that time is still distant- 155- the light of the soul copyright 1998 lucis trust w. q. judge, in his commentary, makes certain interesting remarks, as follows "another great difference between this philosophy and modern science is here indicated. the schools of today lay down the rule that if there is a healthy eye in line with the rays of light reflected from an object such as a human body the latter will be seen, and that no action of the mind of the person looked at can inhibit the functions of the optic nerves and retina of the onlooker. but the ancient hindus held that all things are seen by reason of that differentiation of satwa one of

eness to the higher becomes a stable condition and the vibratory activity of the lower man fades and dies out. 19. because it can be seen or cognized, it is apparent that the mind is not the source of illumination. this sutra and the two following give us a typical oriental approach to a very difficult problem, and this method of reasoning is not an easy one for western minds to grasp. in the six schools of hindu philosophy this whole problem of the source of creation and of the nature of the mind is dissected and discussed and so completely covered that practically all our modern schools can be regarded as outgrowths or logical sequential results of the varied hindu positions. the clue to the diversity of opinions on these two points may perhaps be found in the six types into which all hu

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

chiefly because of its manner. but there is every reason to believe that as the influence of western thinking- 2- from intellect to intuition copyright 1998 lucis trust particularly its experimental hard-headedness is felt in the east, a new philosophic manner will be adopted, and the profound spirituality of eastern thought will be expressed in ways more acceptable to the western mind."2(2) both schools have hitherto tended to antagonize each other, yet the quest for truth has been one; the interest in that which is, and that which can be, is not confined to either group; and the factors with which each has had to work have been the same. though the mind of the eastern thinker may run to creative imagery and that of the western worker to creative scientific achievement, yet the world into

y the aid of a sound mental hygiene. after the era of the charlatans has gone by, and to some extent by their aid, there appears a possibility of steadily enlarging self-mastery, as the spiritual sense of such discipline as the yoga joins with the sober elements of western psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possibl

ble world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to be within the grasp of the average man. the problem facing the human family today in the realms both of science and of religion results from the fact that the follower of both schools finds he is standing at the portal of a metaphysical world. a cycle of development has come to an end. man, as a thinking, feeling entity, seems now to have arrived at a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future

ng given every child is intended to make him a useful member of society, self-supporting and decent. the product of these premises is the reverse of the oriental. we have no specific culture of a kind to produce such world figures as asia has produced, but we have evolved a mass system of education, and we have developed groups of thinkers. hence, our universities, colleges and public and private schools. these set their mark upon tens of thousands of men, standardizing them and training them so that we turn out a human product, possessing a certain uniform knowledge, a certain stereotyped store of facts and a smattering of information. this means that there is no such deplorable ignorance as we find in the east, but a fairly high level of general knowledge. it has produced what we call ci

to negate the form aspect which his fellowman may assume, and deal with him on the basis of the hidden divine reality. this is no easy thing to do, but it is possible through training in spiritual reading. the third requirement is obedience to the master. this is no servile attention to the commands of some supposed hidden teacher, or master, functioning mysteriously behind the scenes, as so many schools of esotericism claim. it is much simpler than that. the real master, claiming our- 41- from intellect to intuition copyright 1998 lucis trust attention and subsequent obedience, is the master in the heart, the soul, the indwelling christ. this master first makes his presence felt through the "still small voice" of conscience, prompting us to higher and more unselfish living, and sounding a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

right processes of thought are engendered, non-essentials and incorrect formulations of truth are ultimately eliminated or corrected, and the steady focussing of the attention either upon a seed thought, a scientific problem, a philosophy or a world situation results in an ultimate clarifying and the steady seeping in of right ideas and sound conclusions. the foremost thinkers in any of the great schools of thought are simply exponents of occult meditation and the brilliant discoveries of science, the correct interpretations of nature's laws, and the formulations of correct conclusions whether in the fields of science, of economics, of philosophy, psychology or elsewhere is but the registering by the mind (and subsequently by the brain) of the eternal verities, and the indication that the

fundamental symbology and doctrines of the great world religions and the exoteric organisations; in government it is the sum total of the will of the people whatever that will may be, the formulated laws, and the exoteric administration; in education it is the will to learn, the arts and sciences, and the great exoteric educational systems; in philosophy it is the urge to wisdom, the interrelated schools of thought, and the outer presentation of the teachings. thus this eternal triplicity runs through every department of the manifested world, whether viewed as that which is tangible, or as that which is sensitive and coherent, or that which is energising. it is that intelligent activity which has been clumsily called "awareness; it is the capacity of awareness itself, involving as it does

or the majority, is the control, by the positive astral nature, of the negative automatic physical. the physical body, the instrument of desire, is swayed and controlled by desire, desire for physical life, and desire for the acquisition of the tangible. 3. the relation between the mind and the brain, which constitutes the problem of the more advanced men and races and of which the vast system of schools, colleges, and universities indicate the importance. much progress in this relation has been made during the past fifty years, and the work of the psychologists marks its highest point. when this is understood, the mind will be regarded as the positive factor and the other two aspects of the form nature will respond receptively. they will be the automatons of the mind. 4. the relation betw

capacity to receive and hear, he will soon correct the errors himself and his understanding will grow. later two new methods will be employed which will facilitate the transmission of truth from the inner side to the outer plane. precipitated writing will be given to those who can be trusted, but the time is not yet for its general use. it will be necessary to wait until the work of the esoteric schools has reached a more definite phase of development. conditions as yet are not appropriate, but humanity is urged to be ready and open-minded and prepared for this development. later will come the power to materialize thought-forms. people will come into incarnation who will have the ability temporarily to create and vitalize these thought-forms, and so enable the general public to see them

es and re-orientations take place, the disciple begins to awaken psychologically to new states of consciousness, to new states of existence, and to new states of being. it will be apparent therefore how necessary it is to go slowly in these matters, so that the mental apprehension and ability to reason logically and sanely may parallel the growth of the intuition and of spiritual perception. many schools are simply forcing schools, prematurely developing the higher faculties and leading the aspirant (if i might express it in mystical language) directly out of the realm of feeling and of desire into that of the intuition, but leaving the intellectual faculties and the mental apparatus totally undeveloped and latent. when this is the case then again speaking mystically an hiatus or a gap occ

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

ns which he undoubtedly is. medical psychology has also given us much, and we have learnt that the human being is entirely conditioned by his instrument of expression and can express no more than his nervous system, brain and glands permit. we find, however, that some of the theories, even the best proven, break down, given varying conditions. the field covered by psychology today is so vast, its schools so many and varied, and its terminology so cumbersome, that i can make no attempt to deal with it here. the indebtedness of the world to the trained psychologists cannot be estimated, but unless there is a key idea interjected into the whole field of thought, it will fall of its own weight, and produce- 10- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis

do, and the contribution i seek to make to the subject, have to do with the emphasis we shall lay upon the nature of the integrating principle found within all coherent forms and on that which can (for lack of a better word) be called the soul or self. this principle, which informs the body nature and expresses its reactions through the emotional and mental states, is of course recognised by many schools of psychology, but remains nevertheless an unknown and undefinable quantity. they find it impossible to discover its origin; they know not what it is, whether or no it is an informing entity, detached and separate from the body nature; they question whether it is an integrated energetic sum total brought into existence through the fusion of the body cells, and therefore, through the proces

the search has gone on, with the objective of the search scientifically speaking being laid on the demonstration of the location of the soul in the human bodv. that has been the emphasis and the important factor to the scientific mind, which is so different to that of its more mystically inclined brother. all research, especially that carried on lately in connection with the modern materialistic schools and with the fuller understanding of the mechanism of the human body, has tended to prove that the soul is a superstition, a defense mechanism, and that conscious thought with all the higher manifestations of the human mind (and hence also the lower expressions of personality, selfhood and conscious integration) can well be provided for and accounted for by man's present equipment of brain

ise, immortal, divine and creative. but the process would be slow were it not for the work now being done by a group of disciples- 73- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust and initiates working in collaboration with the master p, who has his headquarters in america and who, with his disciples, is doing much to stimulate the various psychological schools in the world today. it is needless for students to endeavour to ascertain his identity. he works through movements and schools of thought, and does no work with private individuals. he works practically entirely on the mental plane, with the power of thought, and is quite unknown and unrecognised, except by his fellow workers in the various countries in the world, and by the disciples on h

taught should matter. the aspects of truth which i present to your consideration should count; the measure of help which i can give and the spiritual and mental stimulation which i may impart are of moment to you. the training of the intuition to recognise spiritual truth should be the subject of your effort. the sole authority is the teaching, and not the teacher; upon the rock of authority many schools have foundered. there is but one authority each man's own immortal soul, and that is the only authority which should be recognised- 77- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust learn to grasp the teaching correctly, and see it for what it is. some of it is written for a distant time, and the true significance of this treatise on the seven ray

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in the west, christ and his church, the elder brothers of humanity. initiation is therefore a reality and not a beautiful and rather easily attained vision, as so many occult and esoteric books seem to claim. initiation is not a process which a man undergoes when he joins certain organisations, and which can be understood only by joining such groups. it has nothing to do with societies, esoteric schools and organisations. all that they can do is to teach the aspirant certain well known and- 17- from bethlehem to calvary copyright 1998 lucis trust basic "rules of the road" and then leave him to understand or not, as his earnestness and development permit, and to pass on through the portal as his equipment and destiny allow. the teachers of the race, and the christ, who is the "master of al

t, that a measure of clear thinking is badly needed, and attention should be called to certain factors which are frequently overlooked. it might be asked at this point "who is the initiator? who is eligible to stand before him and to pass through an initiation" it cannot be too clearly emphasised that the first initiator with whom a man has to deal is, ever and always, his own soul. many esoteric schools and teachers direct their teaching and their aspirants towards some great master who is supposed to prepare them for this step, and without whom no progress is possible. they forget that it is not possible for such a master even to contact a man in this relationship until he has made a clear and definite contact with his own soul. it is on the level of awareness which is that of the soul i

d. christ came to reveal the way into that kingdom. this initiating soul, as we have already seen, is called by many names in the new testament, and in the other religions it is called by a terminology suited to the time and temperament of the aspirant. where the christian disciple speaks of "christ in you, the hope of glory,"11 the oriental disciple may speak of the self or the atman. the modern schools of thought speak of- 27- from bethlehem to calvary copyright 1998 lucis trust the ego, or the higher self, the real man, or the spiritual entity, whilst in the old testament reference is made to the "angel of the presence" a long list of these synonyms could be compiled, but for our purpose we shall confine ourselves to the word "soul" because of its wide use in the west. the immortal soul

e seal of his purification; christ, the divine indwelling son of god, able now to manifest in jesus, because jesus has submitted to the baptism of john. that submission and completed purification brought its reward. it was at this initiation that god himself proclaimed his son to be the one in whom he was "well pleased" every initiation is simply a recognition. it is a false idea, current in many schools of the mysteries and of esotericism, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. an initiation takes place whenever a man becomes, through his own self-effort, an initiate. then having taken "the kingdom of heaven b

urselves perfect health, long desired financial prosperity, popularity for our personality, for which we crave, and those physical surroundings and conditions which we want. we are sons of god and are entitled to all these things. command that these stones be made bread for the satisfaction of our supposed need. such were the specious arguments used then, and being used today by many teachers and schools of thought. these are peculiarly the temptations of the aspirants of the world today. upon this theory many teachers and groups thrive, and curiously enough, they do so quite sincerely and entirely convinced of the rightness of their position. the temptations which come to the advanced souls in the world are most subtle. the use of divine powers for the meeting and satisfaction of purely p

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

ciousness of the whole, which recognises no pain or sorrow and has, therefore, slipped out of the realisation which predominantly governs the consciousness of the three great lives in our solar system. 5. it is this dimly sensed truth which lies behind the highest type of metaphysical thought, such as christian science, unity, divine science, and the emphasis laid by christianity and the esoteric schools upon the at-one-ment. this instinct towards betterment through sacrifice is itself diverse. there is, first of all, the instinct towards individual betterment, which leads to selfishness, to a grasping, and to an orientation of the materially-minded towards material possessions. there is, secondly, the instinct towards an ameliorating of the conditions of other people, first from a selfish

trol. it might be of interest, if we here listed the recognised effects of the five laws with which we have been dealing: general physical law effect effect reaction quality 1. sacrifice world deliberate love for the s elflessness. saviours death "i saviour. desire the christ die daily" to follow. physical plane unity the masses. 2. magnetic world religion churches love of ideas d evotion impulse schools of thought organizations philosophy idealism 3. service humanitarian t he red cross l ove of sympathy. activity and allied h umanity c ompassion. activities astral unity. the probationers 4. repulse t he fight crusades of love of discrimination against evil. a ll kinds g ood. 5. group new groups new group of love of inclusiveness progress world servers. synthesis. soul unity the initiates

orced from the triplicities, the dualities and the multiplicity of manifestation. there is but life, formless, freed from the individuality, unknown. in the teaching of the west, preserved for us and formulated for us by the christ, the concept of god immanent is preserved, god in us and in all forms. in the synthesis of the eastern and the western teachings, and in the merging of these two great schools of thought, something of the sup