Michael Wynn's Occult Reference Library
SHIVA,SIVA

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ntum scio proceres togatos matris idacac sacris. lapis nigellus evehendus essedo muliebris oris clausus argento sedefc, quem dum ad lavacrum praeeundo ducitis pedes remotis atterentes calceis almonis usque pervenitis rivulum. exactly in the same way nerthus, after she has travelled round the country, is bathed in the sacred lake in her waggon; and i find it noted, that the indian bhavani, wife of shiva, is likewise driven round on her feast-day, and bathed in a secret lahe by the brahmans csee suppl^ nerthus's' island in the ocean' has been supposed to mean eiigen, in the middle of which there is actually a lake, called the schwarze see, or burgsee. what is told as a legend, that there in ancient times the devil was adored, that a maiden was maintained in his service, and that when he was

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

irate of deities who made decisions about humankind and especially roman affairs. her month, june, is most fortunate for marriage and, like hera, her greek equivalent, her sacred creature is the peacock. she is invoked in sex magick as well as for all matters concerning marriage, children, fidelity and wise counsel. parvati parvati is the benign and gentle hindu mother goddess, consort of the god shiva and the goddess daughter of the himalayas. her name means 'mountain' and she is associated with all mountains. she and shiva are often pictured as a family in the himalayas with their sons ganesh, god of wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta vesta is the roman goddess of

e exception is bellona, who is a benevolent and effective focus for female power and courage. bellona bellona is the roman goddess of war, the female counterpart of mars whose chariot she drove into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her po

er for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings protection and regeneration after sorrow. persephone persephone is the greek maiden goddess of transformation, daughter of demeter and goddess of spring and flowers. she was abducted by hades, god of the u

cient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as p

or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appea

es, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspe

which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspects. shakti provides the energy that activates shiva's male divine power, and her life-giving force animates other gods in difficult tasks. although there are several other hindu female goddesses, they all form aspects of shakti and often their identities merge. one of shakti's forms is as parvati, the gentle mother. shakti is potent for all rituals of women's power, especially when they must take the initiative, and she is easier to work with

ALEISTER CROWLEY BOOK OF LIES

l, or pan, the phallic god. now ain means nothing, and thus the replacing of ain by oin means the completion of the yoni by the lingam, which is followed by the complete dissolu tion symbolised in the letter p. these letters, o p, are then seen to be the root of opus, the latin word for "work, in this case, the great work. and they also begin the word "opening. i hindu philosophy, it is said that shiva, the destroyer, is asleep, and that when he o pens his eye the universe is destroyed-another synonym, therefore, for the accomplis hment of the great work. but the "eye" of shiva is also his lingam. shiva is book of lies get any book for free on: www.abika.com 129 himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of

ast karma, and create no new, so that, as it were, the books are balanced. while you have either a credit or a debit, you are still in account with the universe (n.b. frater p. wrote this chapter-61-while dining with friends, in about a minute and a half. that is how you must know the qabalah) note (28) oe= island, a common symbol of nibbana (29) vau-yod-aleph ain. vau-yod-ayin ayin (30) scil. of shiva (31) cf. bagh-i-muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cakes, one for taste, the other for smel

ions are then made vertically, 72 tri-lateral names are formed, the sum of which is tetragrammaton; this is the great and mysterious divided name; by adding the terminations yod he, or aleph lamed, the names of 72 angels are formed. the hebrews say that by uttering this name the universe is destroyed. this statement means the same as that of the hindus, that the effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick we find a similar doctrine and practice; and the whole of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

uccal cavity with the lips so shaped as to modify the sound from a to o (or u, to the closed lips, when it becomes m. symbolically, this announces the course of nature as proceeding from free and formless creation through controlled and formed preservation to the silence of destruction. the three sounds are harmonized into one; and thus the word represents the hindu trinity of brahma, vishnu, and shiva; and the operations in the universe of their triune energy. it is thus the formula of a manvantara, or period of manifested existence, which alternates with a pralaya, during which creation is latent. analysed qabalistically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spirit who begets god i

re still less respectable. in his view, existence is essentially objectionable<manifested existence implies imperfection. but they understand why perfection devises this disguise. the theory is developed fully in liber aleph, and in part iv of this book 4. see also cap v paragraph on digamma final of digamma-iota-alpha-omicron-digamma; and his principle concern is to invoke shiva< to destroy the illusion whose thrall is the curse of the manvantara. the cardinal revelation of the great aeon of horus is that this formula aum does not represent the facts of nature. the point of view is based upon misapprehension of the character of existence. it soon became obvious to

e classical basis of vedantism, the bestknown form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu "christ, expounds a system of attainment. the voice of the silence, by h. p. blavatsky, with an elaborate commentary by frater o. m. the goetia. the most intelligible of the mediaeval rituals of evocation. contains also the favorite invocation of the master therion. the shiva sanhita. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva sanhita. erdmann's "history of philosophy. a compendious account of philosophy from the earliest times. most valuable as a general education of the mind. 209 the spiritual guide of molinos. a simple manual of christian mysticism. the star of the west (captain fuller) an introduction

(1) the pure earth known to the ancient egyptians, during that: equinox of the gods over which isis presided (i.e. the pagan era) was: taken as green: 309 table i: xix: xxii :key scale: selection of egyptian gods: small selection of: hindu deities: 0 :harpocrates, amoun, nuith :aum: 1 :ptah, asar un nefer, hadith :parabrahm (or any other whom: one wishes to please: 2 :amoun, thoth, nuith (zodiac.:shiva, vishnu (as buddha ava: tara).akasa(as matter).lingam: 3 :maut, isis, nephthys :bhavani (all forms of sakti: prana (as force, yoni: 4 :amoun, isis :indra, brahma: 5 :horus, nephthys :vishnu, varruna-avatar: 6 :asar, ra :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedd

a :vishnu-hari-krishna-rama: 7 :hathoor :bhavani (all forms of sakti: prana (as force, yoni: 8 :anubis :hanuman: 9 :shu :ganesha vishnu (kurm avatar: 10 :seb. lower (i.e. unwedded :lakshmi, etc (kundalini: isis and nephthys :11 :nu :the maruts (vayu: 12 :thoth and cynocephalus :hanuman, vishnu (as parasa: rama: 13 :chomse :chandra (as moon: 14 :hathoor :lalita(sexual aspect of sakti: 15 :men thu :shiva: 16 :asar ameshet apis :shiva (sacred bull: 17 :various twin dieties, rehkt :various twin and hybrid: merti, etc: deities: 18 :kephra: 19 :ra-hoor-khuit, pasht, sekhet,:vishnu (nara-singh avatar: mau, sekhmet: 20 :isis (as virgin :the gopi girls, the lord of: yoga: 21 :amoun-ra :brahma, indra: 22 :ma :yama :23 :tum athph auramoth (as water):soma (apas: asar (as hanged man: hekar, isis: 24 :m

than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi king (s.b.e. series, oxford university press "the tao teh king (s.b.e. series "tannhauser, by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga, by swami vivekananda "the shiva sanhita "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie. 373 "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika "the spiritual guide of molinos. erdmann's "history of philosophy "the star in the west (captain fuller "the dhammapada (s.b.e. series, oxford university press "the questions of king milin

little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24 "concerning the mantram or continuous prayer- let the philosophus weave the name of the particular deity into a sentence short and rhythmical, as, for artemis: gr:epsilon-pi-epsilon-lambda-theta-omicron-nu, gr:epsilon-pi-epsilonlambda- theta-omicron-nu, gr:alpha-rho-tau-epsilon-mu-iota-sigma; or, for shiva: namo shivaya namaha aum; or, for mary; ave maria; or for pan, gr:chi-alpha-iota-rho-epsilon gr:sigma-omega-tau-eta-rho gr:kappa-omicronsigma- mu-omicron-upsilon, gr:iota-omega gr:pi-alpha-nu, gr:iota-omega gr:pi-alpha-nu; or, for allah, hua allahu alazi lailaha illa hua. let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of

ALEISTER CROWLEY MEDITATION

esult of success in the practice. again, sankhya says "posture is that which is steady and easy" and again "any posture which is steady and easy is an asana; there is no other rule" any posture will do. in a sense this is true, because any posture becomes uncomfortable sooner or later. the steadiness and easiness mark a definite attainment, as will be explained later on. hindu books, such as the "shiva sanhita" give countless postures; many, perhaps most of them, impossible for the average adult european. others insist that the head, neck, and spine should be kept vertical and straight, for reasons connected with the subject of prana, which will be dealt with in its proper place. the positions illustrated in liber e (equinox i and vii) form the best guide<
three into samyama. we shall treat of dhyana as a result rather than as a method. up to this point ancient authorities have been fairly reliable guides, except with regard to their crabbed ethics; but when they get on the subject of results of meditation, they completely lose their heads. they exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of gods, has clairaudience, clairvoyance, and can walk in the air" another person "can make gold, discover medicine for disease, and see hidden treasures" all this is filth. what is the curse upon religion that its tenets must always be associated with every kind of extravagance and falseho

. they have founded a system by which every one can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these books should be well studied in any case in conjunction with the second part- magick- of

ALEISTER CROWLEY TAO TEH KING

under the heading 'notes, beginning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional distinction is not made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. chapter i the nature of the tao. 1. the tao-path is not the all-tao. the name is not the thing named((tao parallels pleroma, shiva, jod, etc. teh parallels logos, sakti, he, etc. but the conception of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make discrimination or definition, not to assert the superiority of either conception. the illusion of any s

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

shelly and luther; they were assailed on every ground from religion and morality upwards; every falsehood that malice could invent was circulated about them. in short, they were treated then as i am being treated now; and i am resolute to prosecute my work now as they were resolute then. that which is beneath is like that which is above. the beast and the scarlet woman are avatars of tao and teh, shiva and sakti. this law is then an exact image of the great law of the cosmos; this is an assurance of its perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders

ALEISTER CROWLEY THE SWORD OF SONG

ere shocks. to see one s obligation printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic middle pillar of the tree of life. an imaginary lady to whom sairey gamp in dickens martin chuzzlewit used to appeal. vide the daily papers of june-july 1901. cf. macbeth: canst thou not minister to a mind diseased? 58. bs.10 enough. 60. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasan

0. ik vaste,.11 why? 60. kya haega..12 what will it be? 61. strange and painful attitude.13 siddhasana. 62. he was very rude.14 the following is a sample: o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum! this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15 see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16 right conduct, and in particular, chastity in the highest sense

s. 403, 405. reason and concentration.45 the results of reasoning are always assailable: those of concentration are vivid and certain, since they are directly presented to consciousness. and they are more certain than consciousness itself, since one who has experienced them may, with consciousness, doubt consciousness, but can in no state doubt them. 412. ganesh.46 the elephant-headed god, son of shiva and bhavani. he presides over obstacles* author of a text-book on formal logic. the sword of song 70 the prosidist will note the false quantity of this word. but this is as it should be, for ganesha pertains to shiva, and with shiva all quantity is false, since, as parameshvara, he is without quantity or quality. 485. carroll.47 see alice in wonderland, cap. ult. 508. kusha-grass.48 the sacr

and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery. the soul, he said, the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again. and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious

ALEISTER CROWLEY EQ I 1

n a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milind

y. all we have to do, you see, is to acquire sammasamadhi, and then rise on tiptoe. just so! but there there are the other adepts. hard at him! 130 little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite length. good! then it isn't a pendulum at all but a mahalingam- the mahalingam of shiva("namo shivaya namaha aum) which is all i ever thought it was; all you have to do is to keep swinging hard- i know it's hook-swinging- and you get there in the end. why trouble to swing? first, because you are bound to swing, whether you like it or not; second, because your attention is thereby distracted from those lumbar muscles in which the hook is so very firmly fixed; third, because afte

ALEISTER CROWLEY EQ I 5

of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning "as the lightning lighteneth out of the east even unto the west, so shall be the coming of the son of man" an allusion to the descent of shiva upon shakti in samahdi. the roman a shows the same through the shape of the pentagram, which it imitates. asn, ruin, destruction, sudden death "scil, of the personality in samadhi. apl, thick darkness "cf" st john of the cross, who describes these phenomena in great detail. amo, the hindu aum or om. mhvll, mad- the destruction of reason by illumination. ovlh, a holocaust "cf" asn. pla, the h

ALEISTER CROWLEY EQ I 5

child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base

him. but the light is without heat. it is the vision of ut in the upanishads. and from this vision have come all the legends of bacchus and krishna and adonis. for the impression is of a youth dancing and making music. but you must understand that he is not doing that, for he is still. even the hand that turns the wheel is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect

eye within the ateph crown crieth: i watch. and the shaft crieth: i work. and the barb crieth: i wait. and the voice of the aethyr echoeth: it beams. it burns. it blooms. and now there cometh a strange thought; this arrow is 134 the source of all motion; it is infinite motion, yet it moveth not, so that there "is" no motion. and therefore there is no matter. this arrow is the glance of the eye of shiva. but because it moveth not, the universe is not destroyed. the universe is put forth and swallowed up in the quivering of the plumes of maat, that are the plumes of the arrow; but those plumes quiver not. and a voice comes: that which is above is "not" like that which is below. and another voice answers it: that which is below is "not" like that which is above. and a third voice answers thes

ALEISTER CROWLEY EQUINOX EQ I 1 2

40. the blackness seems breaking. for a moment i got a vague glimpse of one's spine (or rather one's sushumna) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. 9.18 to continue. 10.18. not very satisfactory. asana got painful; like a 20 worm i gave up, and tried playing the fool; got amused by the new monster, but did not perform the "vajroli mudra.[for this see the shiva sanhita, and other of the holy sanskrit tantras. ed. however, having got rid of her for the moment, one may continue. 10.24- p.y.[prana yama. ed. 14 cycles. some effort required; 10.39. sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc. really belongs to the visud

.40. how little i know of magic and the conditions of success! my 17 cycles of breath were not absolutely easy; yet i did them. after a big dinner! the sweating was quite suppressed, in spite of the heat of the night and the exercise; and the first symptoms of the bhuchari-siddhi the "jumping about like a frog" were well marked. i am encouraged to spend a few minutes (still in asana) reading the shiva sanhita. 9.0. asana very painful again. true, i was doing it very strictly. i notice they give a second stage trembling of the body as preliminary to the jumping about like a frog i had omitted this, as one is so obviously the germ of the other. the hindus seem to lack a sense of proportion. when the yogi, by turning his tongue back for one half-minute, has conquered old age, disease and

? i am so blind that i can no longer decide the simplest problems. else, i see so well, and am so balanced, that i see both sides of every question. in chess-blindness one used to abjure the game. i never tried to stick it through; i wish i had. anyhow, i have to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord shiva, open thou the eye upon me, and consume me altogether in its brilliance! destroy this universe! eat up thine hermit in thy terrible jaws! dance thou upon this prostrate saint of thine! i suffer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so tha

trembling leaves in a continuous air. i think i have heard this state of interior trembling described in some mystic books. i think the shakers and quakers had violent shudderings. abdullah haji of shiraz writes: just as the body shudders when the soul gives up to allah in its quick career itself. it is the tiniest, most intimate trembling, not unlike that of kambhakham or "vindu-siddhi"[see the shiva sanhita. ed. properly performed; but of a female quality. i feel as if i were being shaken; in 77 the other cases i recognize my own ardour as the cause. it is very gentle and sweet. so now i may turn back to wait for him. 3.50. the voice of the nadi has changed to a music faint yet very full and very sweet, with a bell-like tone more insistent than the other notes at intervals. 5.45. again

in the desert of my soul, where no herb grows, there is yet one little spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a l

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iao! the mystic states of this grade are the final and perfect identity of the self with the holy guardian angel, the vision 80 of pan, the four formless states of buddhism, namely, samadhi upon consciousness, space, nothing, and that which is neither p nor p, in logical phraseology. here, too, we should place shivadarshana, the vision of the destruction of the universe, the opening of the eye of shiva (which is why adepts of this stage wear an eye as a badge) of this vision what can one say, save that the universe, as previously known through atmadarshana, is annihilated? yet the negation of this phrase is only apparent; the sense is that all that negative atmadarshana is destroyed; it is only an illusion that goes. yet there is indeed nothing in its place- and the only way to express the

persist, seeing that my little gift of language must be mine for some purpose, and therefore for this purpose, since no other purpose can there be, let my rationalist friends excuse me, as the agony of my impotence most terribly avenges them. concerning the methods of obtaining these particular states, i am almost at one with sri parananda, my godly friend, when he talks of "the grace of the lord shiva" and with my ungodly friend bhikkhu ananda metteyya, when he hints that the accidental coincidence of the circumferences of the nibbana-dhatu and the samsara-chakra with the brahmarandra of the sphere of the 99-year-old-talipot-palm-like sucking arahat may have something to do with it. plainly, we know so very little; so few ever attain this class of experience that one is perhaps hardly jus

ted a lot of maidens in the hope of making rain. so- one must suppose, for here i reach a point where, as mr. waite jeers, we are driven to take refuge in portentous darkness and irretrievable mystery (because we don't know anything about it- he sits down and contemplates the three characteristics. this will presumably be very difficult to do because he is probably (for all the "grace of the lord shiva" business) an expert in the vin n anam trances, and having thus created an eternal universe and an even more eternal absence of universe, both of which, too, are probably mere masses of sat- chit- ananda (being- knowledge- bliss) while he is trying to think of change- sorrow- unsubstantiality. at last, as i imagine, probably without foundation, he succeeds in seeing first the truth and then

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work alone can only gain for the aspirant this exalted grade. he must strive beyond the hope of success; success is failure; he must strive beyond the hope of victory; victory is defeat; he must strive beyond the hope of reward; reward is punishment; he must indeed strive beyond all things; he must break up the equipoise of things; he must swing the pendulum off its hook, and wrench the lingam of shiva from between the loins of sakti. justice or mercy are nothing to him; he, as horus the child, must quench the one with the other, as his father osiris quenched the waters of hod with the fires of netzach. good an evil are his implements, for his work is still in the kingdom of the ruach. and so long as his strivings beget, conceive, and bear the fruits of a greater and nobler work, there is

. frater p, however, was not going to judge any isolated story by the general laws of probability, so, bowing gracefully, he rose and set out 267 to find frater i.a, whom he eventually ran down at the house of a holy yogi in the cinnamon gardens, colombo, to hear his account. frater i.a.'s account was less of a strain upon p.'s faculties of belief. they had had, he said, an argument about the god shiva, the destroyer, whom i.a. worshipped because, if one repeated his name often enough, shiva would one day open his eye and destroy the universe, and whom d.d.c.f. feared and hated because he would one day open his eye and destroy d.d.c.f. i.a. closed the argument by assuming the position padmasana and repeating the mantra "shiva, shiva, shiva, shiva, shiva, shiva" d.d.c.f, angrier than ever

enough, shiva would one day open his eye and destroy the universe, and whom d.d.c.f. feared and hated because he would one day open his eye and destroy d.d.c.f. i.a. closed the argument by assuming the position padmasana and repeating the mantra "shiva, shiva, shiva, shiva, shiva, shiva" d.d.c.f, angrier than ever, sought the sideboard, but soon returned, only to find frater i.a. still muttering "shiva, shiva, shiva, shiva, shiva "will you stop blaspheming" cried d.d.c.f; but the holy man only said "shiva, shiva, shiva, shiva, shiva, shiva, shiva, shiva, shiva, shiva "if you don't stop i will shoot you" said d.d.c.f, drawing a revolver from his pocket, and levelling it at i.a.'s head; but i.a, being concentrated, took no notice, and continued to mutter "shiva, shiva, shiva, shiva, shiva, s

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inding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wond

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yet attained to this silence; indeed it was the goal he had set out to accomplish, and though from the ridge 189 of the great mountain upon which he was standing the summit seemed but a furlong above him, it was in truth many a year's weary march away, and ridge upon ridge lay concealed, and each as it was gained presented an increasing difficulty. this silence or equilibrium is described in the "shiva sanhita"284 as sam dhi "when the mind of the yogi is absorbed in the great god,285 then the fulness of sam dhi286 is attained, then the yogi gets steadfastness.287 though frater p. had not attained to this steadfastness, he had won a decisive victory over the lower states of dhyan as far back as october 1901, which shows that though he was still distant he was by degrees nearing a state in w

ner, each act becoming as it were a link in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu s

rk with his divine power- and yet that little crack was in nowise filled, but rather widened! the god returned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds

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ng them on the inner self, higher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vic

vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva sanhita we read:31 in the proper season, various creatures are born to enjoy the consequences of their karma.32 as though mistake mother-of-pearl is taken for silver, so through the error of one's own karma man mistakes brahma for the universe. being too much and deeply engaged in the manifested world, the delusion arises about that which is manifested- the subject. there is no other cause (

. 50. as space pervades a jar both in and out, similarly within and beyond this ever-changing universe there exists one universal spirit. 58. since from knowledge of that cause of the universe, ignorance is destroyed, therefore the spirit is knowledge; and this knowledge is everlasting. 59. that spirit from which this manifold universe existing in time takes its origin is one, and unthinkable. 31 shiva sanhita, ii, 43, 45, 51. 32 work and the effects of work; the so-called law of cause and effect in the moral and physical worlds. 33 the four shramas are (1) to live as a brahmach rin- to spend a portion of one's life with a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate

of the kingly science and the kingly secret; and if put into slightly different language might easily be mistaken for a passage out of "the book of the sacred magic" not so, however, the first, which is taken from "the yoga by the s khya" and which is reminiscent of the quietism of molinos and madam de guyon rather than of the operations of a ceremonial magician. and it was just this quietism 35 "shiva sanhita" chap. 1. 36 besides these, there are several lesser known yogas, for the most part variant of the above such as: asht nga, laya, and t raka. see "hatha-yoga pradipika" p. iii. 37 the "bhagavad-g ta" fifth discourse, 2-5. 38 "ibid" second discourse, 53. 39 "ibid" ninth discourse, 27, 34. that p. as yet had never fully experienced; and he, realizing this, it came about that when once

sand bullocks, its edge is as if fresh from the whetstone.42 mantra yoga. union through speech. this type of yoga consists in repeating a name or a sentence or verse over and over again until the speaker and the word spoken become one in perfect concentration. usually speaking it is used as an adjunct to some other practice, under one or more of the other yoga methods. thus the devotee to the god shiva will repeat his name over and over again until at length the great god opens his eye and the world is destroyed. some of the most famous mantras are "aum mani padme hum "aum shivaya vashi" 41 "the bhagavad-g ta" iv, 33, 37, 38. compare with the above "the wisdom of solomon "e.g "for wisdom, which is the worker of all things, taught me; for in her is an understanding spirit, holy, one only, m

arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the space between the two eyebrows is the seed

"the great yogi is absorbed in the para-brahman.46 bhakta yoga. union by love. in bhakta yoga the aspirant usually devotes himself to some special deity, every action of his life being done in honour and glory of this deity, and, as vivek nanda tells us "he has not to suppress any single one of his emotions, he only strives to intensify them and direct them to god" thus, if he devoted himself to shiva, he must reflect in his life to his utmost the life of shiva; if to shakti the life of shakti, unto the seer and the seen become one in he mystic union of attainment. 72 of bhakta yoga the "n rada s tra" says: 58. love (bhakti) is easier than other methods. 59. being self-evident it does not depend on other truths. 60. and from being of the nature of peace and supreme bliss.47 this exquisite

eer and the seen become one in he mystic union of attainment. 72 of bhakta yoga the "n rada s tra" says: 58. love (bhakti) is easier than other methods. 59. being self-evident it does not depend on other truths. 60. and from being of the nature of peace and supreme bliss.47 this exquisite little s tra commences: 43 see vivek nanda's "bhakti-yoga" pp. 62-68. 44 deussen "the upanishads" p. 390. 45 "shiva sanhita" chap. v. the seed in each case is the mantra. 46 the absolute. 47 n rada s tra. translated by t. sturdy. also see the works of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in deta

conditions under which yoga should be performed. these conditions being the conventional ones, each individual should by practice discover those more particularly suited to himself. i "the guru" before commencing any yoga practice, according to every hindu book upon this subject, it is first necessary to find a guru,49 to teacher, to whom the disciple (chela) must entirely devote himself: as the "shiva sanhita" says: 11. only the knowledge imparted by a guru is powerful and useful; otherwise it becomes fruitless, weak and very painful. 12. he who attains knowledge by pleasing his guru with every attention, readily obtains success therein. 13. there is not the least doubt that guru is father, guru is mother, and guru is god even: and as such, he should be served by all, with their thought

ally "he alone sees no distinctions! the mighty ocean of love has entered unto him, and he sees not men, animals and plants or the sun, moon and the stars, but beholds his beloved everywhere and in everything. vivek nanda "bhakti yoga" udbodham edition, p. 111. the sufis were bhakti yogis, so was christ. buddha was a gnani yogi. 49 a guru is as necessary in yoga as a music master is in music. 50 "shiva sanhita" chap. iii. the place where yoga is performed should be a beautiful and pleasant place, according to the shiva sanhita.51 in the 74 kshurik upanishad, 2. 21, it states that "a noiseless place" should be chosen; and in s'vet s'vatara, 2. 10: let the place be pure, and free also from boulders and sand, free from fire, smoke, and pools of water, here where nothing distracts the mind or

uld be surrounded by a wall..52 iii "time" the hours in which yoga should be performed vary with the instructions of the guru, but usually they should be four times a day, at sunrise, mid-day, sunset and mid-night. iv "food" according to the "hatha-yoga pradipika "moderate 75 diet is defined to mean taking pleasant and sweet food, leaving one fourth of the stomach free, and offering up the act to shiva."53 things that have been once cooked and have since grown cold should be avoided, also foods containing an excess of salt and sourness. wheat, rice, barley, butter, sugar, honey and beans may be eaten, and pure water and milk drunk. the yogi should partake of one meal a day, usually a little after noon "yoga should not be practised immediately after a meal, nor when one is 51 "ibid, chap. v

in the morning and thee evening, with cold water (if he can do so without harm to his health. his dress should be warm so that he is not distracted by the changes of weather. vi "moral considerations" the yogi should practise kindness to all creatures, he should abandon enmity towards any person "pride, duplicity, and crookedness. and the "companionship of women."55 further, in chapter 5 of the "shiva sanhaita" the hindrances 76 of enjoyment, religion and knowledge are expounded at some considerable length. above all the yogi "should work like a master and not like a slave."56 hatha yoga. union by courage. it matters not what attainment the aspirant seeks to gain, or what goal he has in view, the one thing above all others which is necessary is a healthy body, and a body which is under co

of the aspirant. therefore though the death of the body as it were is the resurrection of the higher self accomplished, and the pinnacles of that temple, whose foundations are laid deep in the black earth, are lost among the starry palaces of god. in the "hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p. 62. 57 as in the case of jesus, the aspirant, for the joy that is set before him, must "dare" to endure the cross, despising the shame; if he would be "set down at the right hand of the throne of god" hebrews, xii, 2. 58 "if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god

ach of 82 which is described at length by sw tm r n swami. but the two most important exercise which all must undergo, should success be desired, are those of a'sana and pr n y ma. the first consists of physical exercises which will gain for him who practises them control over the muscles of the body, and the second over the breath "the a'sanas" or positions. according to the "pradipika" and the "shiva sanhita" there are 84 a'sanas; but goraksha says there are as many a'sana as there are varieties of beings, and that shiva has counted eighty-four lacs of them.71 the four most important are: siddh sana, padm sana, ugr sana and svastik sana, which are described in the shiva sanhita as follows:72 the "siddh sana" by "pressing with care by the (left) heel the yoni,73 the other heel the yogi sh

ng the eyes, nauli in moving the intestines, and kap labh ti, which is of three kinds, vy t-krama, v ma-krama, and sit-krama, of drawing in wind or water through the nostrils and expelling it by the mouth, and "vice vers. also see "gheranda sanhita" pp. 2-10. this little book should be read in conjunction with the "hatha yoga pradipika" 71 the "gheranda sanhita" gives thirty-two postures. 72 the "shiva sanhita" pp. 25, 26. 73 the imaginary "triangle of flesh" near the perinaeum. practise yoga for the purification of the self. holding the body, head and neck erect, immovably steady, looking fixedly at the point of the nose and unwandering gaze. when these posture have been in some way mastered, the aspirant must combine with them the exercises of pr n y ma, which will by degrees purify the

rify the n di or nerve-centres. these n dis, which are usually set down as numbering 72,000,74 ramify from the heart outwards in the pericardium; the three chief are the ida, pingala and sushumn ,75 the last of which is called "the most highly beloved of the yogis" besides practising pr n y ma he should also perform one 84 or more of the mudras, as laid down in the "hatha yoga pradipika" and the "shiva sanhita" so that he may arouse the sleeping kundalini, the great goddess, as she is called, who sleeps coiled up at the mouth of the sushumn. but before we deal with either of these exercises, it will be necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism fir

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is shall be discovered at an immeasurable distance from his physical body. nevertheless, this must he reach, with this must he identify himself even to the loss of himself. 3. third point. let this will then watch vigilantly the point where thoughts arise, or the point where they are judged, and let every thought be annihilated as it is perceived or judged<eye of shiva" ed> 4. fourth point. next, let every thought be inhibited in its inception. 5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all<magician, or mara. also the dweller on the threshold in a very exalted sense. ed> be unmasked and annihilated. 7. this is that w

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

these sounds grow out of the other group and affect inferior groups or kingdoms, if the word "inferior" may be used in connection with any department of divine manifestation. for instance, the human kingdom (the fourth creative hierarchy) was produced by a triple aum sounded in a particular key by the three persons of the trinity in unison, god the father, god the son, and god the holy spirit, or shiva, vishnu, and brahma. this sound is still going forth; the interplay and interblending of the many tiny notes of each human being produces a great united sound which can be heard in the high places and which, in its turn, is having a definite effect upon the animal kingdom. it is one of the factors which produces animal forms, both for human and animal occupation, for it must ever be remember

neral indications may be given which will help the student to realise somewhat the magnitude of the- 89- initiation, human and solar copyright 1998 lucis trust subject and its intricacy. 1. the great word, as sounded by the logos of the solar system, and communicated to him by his superior. 2. three words committed by the solar logos to each of the three logoi as follows: a. the sacred sound a to shiva, he who embodies the spirit or will aspect. it is the word through which god the father works. b. the sound u to vishnu, god the son. he is the form-builder and provides the body which the spirit must occupy, thereby making divine incarnation possible. a is the life sound, u is the form sound. c. the sound m to brahma, who, in his work of energy-provider, links in active intelligence, spirit

und m. in connection with the first three kingdoms it may be of interest to note that they are based upon two sounds, the u sounded on the basic key tone of the m. in the fourth kingdom the m tone is dying down and the two notes sounded forth are the u and the a. in the fifth kingdom the m has subsided into a distant undertone, the u is blended with it so as to be indistinguishable, and the a, or shiva note, is pealing forth in power, and is practically the only note heard. by the sounding of this note, that of shiva the destroyer, the not-self is negated, and all that is not of spirit passes into dissolution. it is the coming in of the a sound which affects the severance or liberation of the initiate from the three worlds. 6. there are certain words also committed to each of the planetary

ear to him: a. the secret name of the planetary logos, thus revealing one syllable of the name of the solar logos. b. the work and method of the destroyer aspect of divinity. c. the processes whereby obscuration and pralaya are induced. d. the mathematical formula which sums up all the cycles of manifestation. e. the triple nature of fire, and the effect of the great fire upon the lesser. as this shiva, or first, aspect is the one which will arrive at perfection, or, rather, come within the reach of comprehension within the next solar system, it profits not to continue considering this secret. the following tabulation may make the whole matter clearer to the mind of the student: secret of initiation l ogos concerned s ource of energy planes fohat third brahma creator physical sun seven, si

come within the reach of comprehension within the next solar system, it profits not to continue considering this secret. the following tabulation may make the whole matter clearer to the mind of the student: secret of initiation l ogos concerned s ource of energy planes fohat third brahma creator physical sun seven, six, five polarity fourth vishnu preserver subjective sun four, three fire fifth shiva destroyer central spiritual sun two as the student will observe, the source of the particular energy concerned is one aspect of the sun. at the sixth and seventh initiations two more secrets are revealed, one a lesser secret preparing the way for the revelation of the fourth. only four secrets of a major order are- 103- initiation, human and solar copyright 1998 lucis trust revealed to initi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e and the sheaths are the basis of the astrological teaching that is one of the keys to the secret doctrine.3(177) we should therefore bear in mind that the deva lords, agni, varuna, kshiti,4(178) represent in the exoteric teaching the substance aspect of the dense body of the logos whilst the force aspect as flowing through the etheric body of the logos is considered under various names, such as shiva, surya, brahma. yet the two aspects are but one. the third statement. the final point i seek to make here is that in connection with these three lower planes and their many groups of devas it must be remembered that their polar opposites are to be found in the great devas of the highest three planes. divine..1st cosmic..primordial ether..fire..mental plane..fire. monadic..2nd cosmic..akasha

tence and manifestation, in terms of human thought, and through the limiting medium of language. from the most esoteric standpoint "man is a deva" he is spirit and deva substance, united through the work of conscious deva energy. he unites within himself the three aspects of the deity. he is, while in objectivity: 1. the self, the not-self, and the intelligent link in a very vital sense. 2. he is shiva, vishnu, and brahma, in synthetic manifestation. 3. he is the medium whereby the will of god, the love of god, and the mind of god become intelligible and apparent. 4. he is positive electrical force, plus negative electrical force, plus the equilibrising medium. 5. he is the flame, the fire, and the spark in essential manifestation. 6. he is electric fire, solar fire and fire by friction. b

cipients of the life of the first logos when the fourth or human kingdom is reached. this treatise seeks to prove, that in the fourth kingdom the three fires meet: a. fire by friction, or the negative brahma aspect, the third aspect- 525- a treatise on cosmic fire copyright 1998 lucis trust b. solar fire, or the positive negative vishnu aspect, the second aspect. c. electric fire, or the positive shiva aspect, the first aspect. man in the three worlds, consciously or unconsciously, recapitulates the logoic process, and becomes a creator, working in substance through the factor of his positive energy. he wills, he thinks, he speaks, and thought-forms eventuate. atomic substance is attracted to the enunciator. the tiny lives which compose that substance are forced (through the energy of the

f the soul, and this will be revealed as the "serpent of the astral light" is truly approached, and duly studied. one of the four lipika lords, who stand nearest to our planetary logos, is called "the living serpent" and his emblem is a serpent of blue with one eye, in the form of a ruby, in its head. students who care to carry the symbology a little further can connect this idea with the "eye of shiva" which sees and knows all, and records all, as does the human eye in lesser degree; all is photographed upon the astral light, as the human eye receives impressions upon the retina. the same thought is frequently conveyed in the christian bible, in the hebrew and christian recognition of the all-seeing eye of god. the application and value of the hints here given may be apparent if the subje

n they are willing to consider each element and form of every degree as constituting part of a still greater vital body, will the true methods of the great goddess nature become their methods. to do this they must be prepared to accept the sevenfold differentiation of the physical plane as stated by eastern occultism, to recognise the triple nature of the septenary manifestation. a. the atomic or shiva energy, the energy of the first subplane or the first etheric plane. b. the vital form building energy of the three ensuing etheric levels. c. the negative receptive energy of the three planes of the dense physical, the gaseous, the liquid and the truly dense. they will also eventually consider the interplay between the lower three and the higher four in that great atom called the physical p

atement will come a just realisation of our place in the cosmic scheme, and the fundamentally physical nature of the seven planes of the solar system is also here demonstrated, the nature of brahma, or the holy spirit, becoming apparent. the old commentary says "brahma is one, yet includes his brother. vishnu is one, yet existeth not apart from his brother, younger in point of time yet older far. shiva is one, and antedates them both, yet he appeareth not nor is he seen, until they both have cycled through their courses" the above sevenfold tabulation can be, under the law of correspondences, applied equally to every plane, for the transmitters and workers on each plane form similar groups. equally well can man consider this tabulation in connection with his seven centres, and from a study

ric of the body, and form the sheaths through which the ego is to express himself. on the etheric planes they build the real "form" out of etheric substance, and produce the sheath of intricate lines of interlacing fiery strands, which is in reality an extension of the sutratma, or life thread. as it is woven and interlaced it becomes vitalised with the life energy sent down from the ego, just as shiva, the father, gives to the son the real "bios" or life, while the mother warms, builds, and nourishes the body. the work of the etheric elementals reaches its primary consummation when the sutratma is connected with the three centres of the physical nature within the cranium the pineal gland, the pituitary body, and the alta major centre. occultly, the most important connection is the entranc

into any particular line of activity. among the coming discoveries, and among the next revelations of materialistic science will be one which will concern itself with the force-directing faculty of the human eye, alone or collectively, and this- 596- a treatise on cosmic fire copyright 1998 lucis trust will indicate one of the first stages towards the rediscovery of the third eye, or the "eye of shiva" shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment. shiva stands for: a. the will aspect, b. the spirit aspect, c. the father in heaven, d. the directing purpose, e. conscious energy, f. dynamic intent, and in the consideration of these phrases the innate faculties of the third eye will become apparent. the "eye of

hiva" shiva is, as we know, one of the names for the first great logoic aspect, and under that name is hidden much of esoteric moment. shiva stands for: a. the will aspect, b. the spirit aspect, c. the father in heaven, d. the directing purpose, e. conscious energy, f. dynamic intent, and in the consideration of these phrases the innate faculties of the third eye will become apparent. the "eye of shiva" in the human being has its position, as is already known, in the centre of the forehead between the two physical eyes.3(268) it is not to be confounded with the pineal gland, which is distinctly a physical centre or gland. the third eye exists in etheric matter, and is an etheric centre of force, being made of the substance of the ethers, whereas the pineal gland is formed of matter of the

3(268) it is not to be confounded with the pineal gland, which is distinctly a physical centre or gland. the third eye exists in etheric matter, and is an etheric centre of force, being made of the substance of the ethers, whereas the pineal gland is formed of matter of the three lower subplanes of the physical plane. the latter, nevertheless, has to be functioning more or less before the "eye of shiva" becomes in any degree active, and it is this fact that has led writers of occult books in the past purposely to confound the two, in order to protect the knowledge. the third eye is formed through the activity of three factors: first, through the direct impulse of the ego on its own plane. during the greater part of evolution the ego makes its contact with its reflection, physical plane man

hen the three physical head centres are functioning. second, through the co-ordinated activity of the major head centre, the many petalled lotus above the top of the head. this centre directly affects the pineal gland, and the interplay of force behind the two (the correspondence, on a tiny scale, of the pairs of opposites, spirit and matter, produces the great organ of consciousness, the "eye of shiva" it is the instrument of wisdom, and in these three centres of energy we have the correspondence of the three aspects within the head of man. 1. major head centre..will aspect..spirit..father in heaven 2. pineal gland love-wisdom aspect..consciousness..son 3. third eye. activity aspect matter..mother the third eye is the director of energy or force, and thus an instrument of the will or spir

s eventually the semblance of an eye looking out between the other two. it is the eye of the inner vision, and he who has opened it can direct and control the energy of matter, see all things in the eternal now, and therefore be in touch with causes more than with effects, read the akashic records, and see clairvoyantly. therefore, its possessor can control the builders of low degree. the "eye of shiva" when perfected, is blue in colour, and as our solar logos is the "blue logos" so do his children occultly resemble him; but this colour must be interpreted esoterically. it must be remembered also that prior to the final two initiations (the sixth and seventh, the eye of the white magician, when developed, will be coloured according to the man's ray again esoterically understood. more anent

f vishnu in process of being perfected in this the second solar system. 3. spiral activity..the influence which impresses all forms, which emanates from their greater centre, and which merges itself a little, a very little, with the two other modes of motion, being practically lost sight of in the stronger vibration. it is the activity which will be perfected in the third solar system, and is the shiva form of motion, and the unified consciousness of all groups. it is the consciousness which proclaims "i am that i am" one of the primary things the occult student should remember when considering the nature of spiral-cyclic activity, is that it has two effects. first, it is an attractive force, gathering the rotating atoms of matter into definite types and forms, and holding them there as lo

e the reflection of the lowest aspect. every colour in the cosmos exists in three forms: 1. the true colour. 2. the illusory appearance of the colour. 3. its reflection- 648- a treatise on cosmic fire copyright 1998 lucis trust the reflection is that with which we are familiar; the appearance, or that which veils the reality, is contacted and known when we see with the eye of the soul, the eye of shiva, and the true colour14(279) is contacted after the fifth kingdom has been passed through, and group consciousness is merging in that of the divine. students will, therefore, note that the monadic cosmic wheel can be visioned in terms of "true colour" and is seen by the illumined seer as the combined blending of the primary colours of the three solar systems. the monadic systemic wheel, which

will, plan, or conscious purpose of a cosmic entity are responsible for all that is seen and known in our solar system. this, of course, has been oft emphasised in different occult books but the following tabulation may be of service: cosmic entity systemic entities number of impulses quality 1. brahma..the raja lords..7..activity..inertia. 2. vishnu..the planetary logoi..7..wisdom..mobility. 3. shiva..the solar logos..1..will..rhythm. it should be noted here that the above tabulation will apply to the microcosm as well as the macrocosm, and students will find it interesting to work it out. 3. triangular linking. enough has been indicated in this treatise to show the general plan underlying and accounting for systemic emergence or incarnation, and it is not my purpose here to enlarge at g

nd fundamental accuracy of the method whereby every form can be divided into its three aspects, and viewed as an entity energised by three types of force, emanating from various points extraneous to the form under consideration. it can be considered also as expressing in some way or another, in its various parts, force or energy originating in the three forces of manifestation, brahma, vishnu and shiva. where this is the case and the premise admitted, the entire outlook on life, on nature, medicine- 706- a treatise on cosmic fire copyright 1998 lucis trust and science and on methods of construction or destruction will be changed. things will be viewed as essential triplicities, men will be regarded as a combination of energy units, and work with things and with men from the form aspect wil

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ns, forms (subtle or gross) will all be lost sight of and only spirit be known. both feeling and mind will- 60- the light of the soul copyright 1998 lucis trust then be transcended and only god himself be seen; the lower vibrations will no longer be sensed; colour will no longer be seen; only light will be known; vision will be lost sight of, and the sound or word will alone be heard. the "eye of shiva" will be left and with that the seer will identify himself. in the above fourfold elimination, the stages of realization are hinted at those stages which lead a man out of the world of form into the realm of the formless. students will find it interesting to compare the four stages whereby "seeded meditation" progresses, with the four above. it might be pointed out also that in any meditatio

cates the natural triplicity of substance, its septenary nature, and its various mutations. it expresses the nature of that aspect of divine life which is called brahma by the hindu, and the holy spirit by the christian. this is the third aspect of the trimurti or trinity, the aspect of active intelligent matter, out of which the body of vishnu or of the cosmic christ is to be built in order that shiva, the father or the spirit may have a medium of revelation. it might therefore be of use if the nature of the four divisions of the three gunas were indicated, after giving the synonyms for these gunas. the three gunas: 1. the qualities of matter, 2. the aspects of thinking substance, or of the universal mind, 3. the attributes of force-matter, 4. the three potencies. these triplicities shoul

forms and of all states of consciousness continues to sound the cosmic aum, just so long will the objective tangible solar system persist. the following synonyms in connection with this sutra must be borne in mind if clarity of thought is to be achieved: i. spiritual essence. i i. the sound or word. iii. the object. 1. spirit. 1. the soul. 1. body 2. pneuma. 2. the psyche. 2. form 3. the father. shiva 3. the son. vishnu. 3. the holy spirit. brahma 4. the monad. the one. 4. the cosmic christ. 4. the vehicle of life and of incarnation. 5. the eternal will or purpose. 5. eternal love-wisdom. 5. eternal activity and intelligence. 6. one great breath. 6. the aum. 6. the worlds. 7. life. 7. consciousness aspect. 7. activity aspect. 8. synthesising energy. 8. attractive force. 8. matter. 9. firs

in the olden days which gave rise to the belief anent the evil eye. there is much to be discovered concerning- 196- the light of the soul copyright 1998 lucis trust sight for this study will include not only physical vision, but the development of the third eye, clairvoyance, perfect spiritual vision and on up to that inconceivable mystery covered by the terms the "all-seeing eye" and the "eye of shiva" the hands are potent factors in all magical work of healing and utilization of the sense of touch is an esoteric science. the sublimation of the sense of hearing and its utilization to hear the voice of the silence, or the music of the spheres, is a department of occult teaching of the most profound kind and those adepts who have specialized in the science of sight, and the science of sound

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

irant develops he becomes aware of the light. i refer to the light in all forms, veiled by all sheaths and expressions of the divine life, and not just to the light within the aspirant himself. as his awareness of this light increases so does the apparatus of vision develop, and the mechanism whereby he can see things in the spiritual light comes into being in the etheric body. this is the eye of shiva, for it is only fully utilized in the magical work when the monadic aspect, the will aspect, is controlling. by means of the third eye the soul accomplishes three activities: 1. it is the eye of vision. by its means, the spiritual man sees behind the forms of all aspects of divine expression. he becomes aware of the light of the world, and contacts the soul within all forms. just as the phys

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

diacal round, the cosmic triplicities or the tiny reflection of this divine triple whole which we call man. when the human being is manifest but is not yet truly manifested, the triangles which symbolise this manifestation are the two eyes and the third eye: 1. the right eye the eye of buddhi, of wisdom and of vision. 2. the left eye the eye of mind, of the commonsense and of sight. 3. the eye of shiva the all-seeing eye, the eye which directs the will and purposes of deity. these three are, in reality, 1. the eye of the father carrying light from the great bear. 2. the eye of the son carrying light from sirius. 3. the eye of the mother carrying light from the pleiades. and it is this latter "light energy" which is necessarily peculiarity active when the sign of taurus is dominant in any p

reating angels of the third order being saturn, the presiding genius of the planet and the god of the hebrews. namely jehovah. to whom is dedicated the seventh day or sabbath, saturday or saturn's day (s.d. iii. 115) 10 "the sign of the messiah's coming was the conjunction of jupiter and saturn in the sign pisces (s.d. iii. 152) 11 "saturn was called the dragon of life (s.d. iii. 195) 12 "saturn, shiva and jehovah are one (s.d. iii. 195) 13 "saturn is the synthesising scheme for the four planets which embody manas pure and simple and is the major resolution for the minor four and eventually for all the seven (c.f. 370) 14 "sirius influences our entire solar system, via the three synthesising schemes, uranus, neptune and saturn (c.f. 378) 15 "saturn is the focal point for the transmission o

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

n, to the planet and to the solar system. the concept must constitute the foundational idea in all reflection upon this formula. now for the formula itself "a line of fire between two blazing points. a stream of water blue again a line emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire, and always at the midway point, appears the eye of god (shiva. upon the- 173- discipleship in the new age- volume ii copyright 1998 lucis trust stream, between the two extremes, there floats the eye of vision a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire

you have, presumably, brooded for some months on my instructions on the formulas, i will seek to impart to you some of the deeper implications. formula one "a line of fire between two blazing points. a stream of water blue, again a line, emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire and always at the midway point appears the eye of god (shiva. upon the stream- 181- discipleship in the new age- volume ii copyright 1998 lucis trust between the two extremes, there floats the eye of vision; a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire

nces. i would first have you note the emphasis upon the "eye" in this formula. it is a keynote and appears in various guises. behind all the ideas lies the concept of seeing, of a seeing one, looking on at the created whole. this same concept is to be found in the fundamental masonic symbol of the eye of god which dominates everything within the temple. in this formula we have: 1. the eye of god. shiva is the first person of the trinity, the destroyer, but at the same time the final absorber, the whole and yet the part. this is the organ of the divine will or power, the eye, through whose directed gaze the power flows outward to its created whole. in the case of the human spirit, it is the monad. 2. the eye of vision, indicating this time not the directing energy, but the conscious observe

ALICE BAILEY THE LABOURS OF HERCULES

elibacy, and by [53] identification with group purpose, the disciple will arrive at liberation from the control of sex. he will succeed in following the example of hercules and will ride the bull of desire over to the mainland where, in the temple of god, he will hand it over into the care of the cyclops who were early initiates, having the single eye about which we have been speaking, the eye of shiva, the bull's eye in the constellation taurus. for hercules himself was not only the disciple, but he was, in his lower nature, the bull, and in his higher nature the cyclops. when the bull of desire has been handed over to the cyclops, to the initiate with the single eye, which is himself, the soul, the three divine aspects, will begin to manifest: brontes, steropes and arges will guard the s

BLUE EQUINOX

hna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the order; he has given eighteen years to the study of this masterpiece. raja yoga, by swami vivekananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of assisting the discipline of initiation. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the d

honours, such as knighthood, from england, is plotting sneakishly in the bengali manner against her. i would to god that the british would withdraw from india for six months, so that the men of india might exterminate these fatherless fish-eaters, this spawn of female dogs that, without caste even in its own slime of bastardy, asserts itself in america as a .young nation. kwaw li ya. the dance of shiva. by dr. ananda kent coomaraswamy. sunwise turn, inc. the plot thickens. there is certainly no one equal to dr. coomaraswamy for tangling up situations, perhaps not always too pleasantly. nor can one be very sure how far dr. coomaraswamy is himself responsible, for wherever he is the line between meum and tuum becomes gossamer of a kind that has seen reviews 293 better days. consider the firs

ginner (see, however, the equinox, on all these points) 37. then from the heart that power shall rise into the sixth, the middle region, the place between thin eyes, when it becomes the breath of the one-soul, the voice which filleth all, thy master.s voice. this verse teaches the concentration of the kundalini in the ajna cakra .breath. is that which goes to and fro, and refers to the uniting of shiva with sakti in the sahasrara (see the equinox) the equinox 20 38 .tis only then thou canst become a .walker of the sky. who treads the winds above the waves, whose step touches not the waters. this partly refers to certain iddhi, concerning understanding of devas (gods, etc; here the word .wind. may be interpreted as .spirit. it is comparatively easy to reach this state, and it has no great i

nths of a second later, and thus find arhat-ship indefinitely postponed. i then said: o most excellent expounder of the good law, prithee explain to me the exact difference between this doctrine and that which we heard from shri parananda that the attainment of samadhi, though it depended to some extent upon the attainment of the yogi, depended also upon the seven portals 77 the grace of the lord shiva, and that yoga did us no good unless the lord shiva happened to be in a good temper. then the bhikkhu rephied in a dramatic whisper .there is no difference, except that it is not buddhism. from this example the student will understand that he had better not worry about nibbana and its nature, but confine himself to controlling his thoughts. 7. look on. what see.st thou before thine eye, o as

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ou saw how, in their early development, people came to worship two principle deities: the horned god of hunting and the goddess of fertility. these, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a g

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

irate of deities who made decisions about humankind and especially roman affairs. her month, june, is most fortunate for marriage and, like hera, her greek equivalent, her sacred creature is the peacock. she is invoked in sex magick as well as for all matters concerning marriage, children, fidelity and wise counsel. parvati parvati is the benign and gentle hindu mother goddess, consort of the god shiva and the goddess daughter of the himalayas. her name means 'mountain' and she is associated with all mountains. she and shiva are often pictured as a family in the himalayas with their sons ganesh, god of wisdom and learning, and six-headed skanda, the warrior god. she is invoked for all family matters and those concerning children and by women in distress. vesta seite 37 wicca01.txt vesta is

e exception is bellona, who is a benevolent and effective focus for female power and courage. bellona bellona is the roman goddess of war, the female counterpart of mars whose chariot she drove into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her po

er for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it is said, to bring bliss to her devotees, and so she brings protection and regeneration after sorrow. persephone persephone is the greek maiden goddess of transformation, daughter of demeter and goddess of spring and flowers. she was abducted by hades, god of the u

cient egyptian solar and lion goddess created from the eye of ra. she is sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent

or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appea

es, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspe

which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspects. shakti provides the energy that activates shiva's male divine power, and her life-giving force animates other gods in difficult tasks. although there are several other hindu female goddesses, they all form aspects of shakti and often their identities merge. one of shakti's forms is as parvati, the gentle mother. shakti is potent for all rituals of women's power, especially when they must take the initiative, and she is easier to work with

DAVID ICKE CHILDREN OF THE MATRIX

esus, wouldn't he? gardner says that the "dragon" refers to the fact that the kings of this bloodline used to be anointed in egypt by the fat of the sacred crocodile. el and balder were symbolised as crocodiles and the crocodile was known in egypt as the "messeh, from which we get "messiah" and "christ. the term "christ" means the "anointed one- anointed with the fat of a crocodile. the hindu god shiva, the "lord" of the reptilian nagas, was also called the "anointed one, or "christos" to the greeks, when he had his willy bathed in menstrual blood. i hope you're not eating. as barbara walker points out in the woman's encyclopedia of myths and secrets, many traditions of the early gnostic christians identified the serpent with jesus. she says that some christians believed that the serpent w

DAVID ICKE THE BIGGEST SECRET

us mountains, oneof the centres for extraterrestrials/inner terrestrials and their offspring. it is thereforepredictable that the v edas contain the same instructions for sacrifice to the gods. thev edas, written about 1,400 bc, list the names of the gods and the victim most suitablefor each one. in the modern world, annual victims have been offered to the mothergoddess kali, the wife of the god, shiva, and she was always believed to live off humanflesh. a male child was offered every friday evening at the temple of shiva at tanjoruntil the practice was stopped (officially) in the mid-nineteeth century. the thugs, one ofthe ancient secret societies in the brotherhood network, murdered their victims accordingto elaborate rituals dedicated to kali, who is depicted wearing a garland of skulls

DEITUS

self with, bringing about various changes within his psyche. even where different names have been given to the same archetypal being or where one name is derived from another, each name is a unique creation. some of the archetypes may be similar in nature and others may be wildly different, but each is unique. asmodee, asmoday, and asmodius; astarot, astaroth, astarte, and ishtar; satan, shaitan, shiva, and set are each unique archetypal forms. the archetypal spheres and archetypal spirits i have described thus far exist (subjectively) because man has defined them to exist. some will argue that these gods and demons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has be

DEMONIC BIBLE

een the worlds. the second sphere tchort, i invoke thee. tchort, i summon thee. tchort, i conjure thee. come forth, tchort, and manifest thyself within this body, this temple which i have prepared. come forth, tchort, and manifest thyself. come forth, tchort, and manifest thyself (drink from chalice, then say) i have crossed the second sphere, the second angle between the worlds. the third sphere shiva, i invoke thee. shiva, i summon thee. shiva, i conjure thee. come forth, shiva, and manifest thyself within this body, this temple which i have prepared. come forth, shiva, and manifest thyself. come forth, shiva, and manifest thyself (drink from chalice, then say) i have crossed the third sphere, the third angle between the worlds. the fourth sphere kali, i invoke thee. kali, i summon thee

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of all life. in the west, it is understood in a narrow sense to be the yogic practices and rituals involve piercing the seven major chakras (q.v) of the body with awakened kundalini (q.v) energy. tantra of the "left hand" advocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the union of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occul

DION FORTUNE PSYCHIC SELF DEFENSE

to ceremonial magic if the problem of psychic self-defence is to be adequately dealt with, we must have an understanding of a subject upon which very little has been written- the nature of the forces of intelligent and organised evil. the great faiths of the ancient world all had their evil gods as well as their beneficent deities, and they did not call these evil gods devils. in hinduism we have shiva and kali; in the egyptian system we have set and besz and typhon; in the grecian pantheon there are pluto and hecate. all the other faiths, also, have their angelic choirs, their archons, or builders, and all the hierarchy of heaven. protestant christianity alone has forgotten its angiology, the creator has to be both architect of the universe and bricklayer, forming man from the dust of the

n is to clear up behind the advancing tide of evolution, removing that which has become effete so that it may not choke and clog evolving life. we now find the answer to the eternal riddle as to why god tolerates the devil. the devil is the cosmic thrust-block and scavenger of the gods. it is this aspect of evil which is given a more detailed symbolism in the pantheons of other faiths, having its shiva and kali, or its pluto and hecate aspects. we can now see why these resistive and destructive forces are classed as gods and not as demons, for they are reactions according to cosmic law, not anarchical and chaotic forces. we now come to the consideration of positive evil. this again has a "negative's and "positive's aspect. its "negative's aspect is pure chaos, unformed substance and unco-o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e murals. the story of anger s discovery was featured in a two-part article in the journal picture post (november 26.december 3, 1955, illustrated with striking photographs by fosco maraini. anger did a number of films, among which are those with occult themes, stemming from anger s fascination with the writings and philosophy of aleister crowley. notable among these are thelema abbey (1955; lord shiva s dream (1954, released as inauguration of the pleasure dome (1958; scorpio rising (1963; invocation of my demon brother (1969; and lucifer rising (1970.80. anais nin played the part of the goddess astarte in inauguration of the pleasure dome, concerned with crowley-esque rituals. margorie cameron, a member of the ordo templi orientis, who was famous for her participation in some magical chi

s, and feelings of bliss or anxiety. the panchastavi is an esoteric hindu scripture in which kundalini is addressed as the mother of all beings. the arousal of kundalini for mystical enlightenment is described in ecstatic terms: flawless, exceedingly sweet and beautiful, soul-enchanting, fluent speech manifests in all ways in those [devotees] blessed with genius who keep thee, o shakti [power] of shiva, the de- encyclopedia of occultism& parapsychology. 5th ed. kundalini 881 stroyer of kamadeva [god of love] constantly in mind, as shining with the stainless luster of the moon in the head (3-12. o goddess, rising from the cavity of muladhara [chakra or center at the base of the spine, piercing the six lotuses [chakras] like a flash of lightning, and then flowing from the moon into the immov

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

west by members of the international society for krishna consciousness, and the gayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing mantra performed regularly by the sivananda ashram in rishikesh, india, which invokes vishnu (hindu god) to take away illnesses and offenses. shiva hara shankara, as chanted by indira devi s ashram in poona, india, asks the lord shiva to free us from the bondage of life. the shiva mantra implores homage, homage, all homage and glory to you, o lord shiva. similarly, the lakshmi mantra calls upon the goddess lakshmi, we pray to you in benign solemnity to bestow your blessings and shower your wealth upon us. the development of compact disc

house, 1934. kalisch, isidor, trans. sepher yezirah: a book on creation. new york, 1877. lakshmi montra. mantra on net. http :www.mantraonnet.com. february 26, 2000. narayana, har, trans. the vedic philosophy; or, an exposition of the sacred and mysterious monosyllable aum; the mandukya upanishad. bombay, 1895. radha, swami sivananda. mantras: words of power. spokane, wash: timeless books, 1994. shiva montra from mantra on net. http :www.mantraonnet.com. february 26, 2000. woodroffe, sir john. the garland of letters (varnamala: studies in the mantra-shastra. madras, india: ganesh, 1951. manu according to theosophy, a grade in the theosophical hierarchy below the planetary logoi, or rulers of the seven chains. the charge given to manus is that of forming the different races of humanity and

t, n.y: rudolf steiner publications, 1970. order of napunsakas in the west the order of napunsakas in the west (on) was founded in 1996 as a special interest group (sig) associated with the thelemic magical order the servants of the star and the snake (sss. it was inspired by the writings of the late scholar of hinduism, alain danielou (author of such books as the gods of india: hindu polytheism; shiva and dionysus and while the gods play. the hindu word napunsaka designates some 16 categories of non-heterosexual, gender variant types mentioned in the sanskrit dictionary of v. s. apete. members of the order seek to reestablish the natural, divine order found in pre-aryan shaivism, but with an emphasis on gay, lesbian, bisexual, and transgendered tantra. the outer order is open to all napun

nmar) seiktha a burmese evil spirit (see myanmar) self-realization fellowship an early american hindu organization founded in 1920 as the yogoda satsang society by swami paramahansa yogananda. yogananda was the inheritor of a tradition of kriya yoga, which had been revived in the 1860s by mahavatar babaji, a guru who lived in the foothills of the himalayas and was believed to be an incarnation of shiva, the hindu deity. the lineage was passed to swami sri yukteswar, who passed it to yogananda. yogananda traveled to boston in 1920 for the tricentennial anniversary of the pilgrims landing, sponsored by the international congress of religious liberals, and decided to stay in the united states, one of the few hindu teachers to settle in the country before immigration from india was stopped in

ion of this legend is given in j. l. uhland s alte hoch und niederdeutsche volkslieder (stuttgart, 1844.45. tantra a science or sadhana (spiritual practice) based on a vast collection of religious and occult hindu scriptures that emphasize the shakti (energy of the deity, usually called kundalini, which comes from the goddess. the scriptures are generally in the form of a dialogue between the god shiva and his wife parvati. in treatises where shiva answers the questions, they are called agama; where parvati answers it is a nigama. the tantra scriptures represent a cumulation of knowledge dating to ancient times. the majority of texts are written in sanskrit, but are also found in pali, prakit, tibetan, hindi, and bengali. they are considered encyclopedias of esoteric wisdom, covering topic

, tantra is often identified with sexuality and sexual practices. tantric ideas are often used to help individuals and couples transform love making into a more satisfying experience, on the physical, emotional, and spiritual realm. by integrating the male and female aspect of the individual and the couple, tantra is used to raise the sexual union to a reflection of the mystical union between the shiva and shakti aspects of the divine. encyclopedia of occultism& parapsychology. 5th ed. tantra 1529 a popular knowledge of tantric anatomy came to the west through theosophy. western scholar sir john woodroffe (1865.1936) wrote several pioneering books on tantra and translated tantric scriptures under a pseudonym, arthur avalon. the various systems of tantric yoga based on the tantras have spre

there are essentially two concentrations of tantric yoga, which can be called the pragmatic and the aesthetic. the pragmatic level focuses primarily on the sexual act and promotes a sacred style of sexuality which promotes communication, breath, and energy. in concert with the tantra philosophy, this concentration seeks to enhance the sexual experience through integration of the male and female (shiva/shakti) aspects of each individual, and of the couple together. hatha yoga (postures, raja yoga (meditation, pranayama (breathing techniques, and other techniques such as coitus reservatus (ejaculation control) and amrita (female ejaculation) are employed to enrich the sexual act. participants are taught to expand their focus from the second (sexual or svadhisthana) chakra to all seven chakr

siddha yoga this path is based on the teachings of swami muktananda. siddha (meaning guru) yoga emphasizes the intervention and guidance of a teacher to raise kundalini. tantric yoga a derivative of karma and bhakti yogas, tantric yoga is associated with arousal of sexual energy and its conversion into kundalini, or creative energy. it is the human reflection of the divine union between the male (shiva) and female (shakti) as aspects of the divine. it is concerned with techniques and disciplines intended to transform the sexual act into a kundaliniraising experience. tantric yoga has often been implicated as an arena for sexual abuses in the west. less-than-enlightened yogis have been entangled in clandestine affairs with students, later forced to step down from the position of spiritual l

ESOTERISM AND THE LEFT HAND PATH

p ourselves again, until we have the ability to give birth to ourselves as gods. we are transmuted from being creations of the past to becoming creators of the future. the two latter criterias of faivre corresponds to a certain degree to the philosophy of dragon rouge. there are principles in different dark traditions that corresponds to each other and which makes eclectic studies fruitful. oden, shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon rouge. magic and esoterism the sociologist, edward e. tiryakian coined a classical definition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of o

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ons. she said, we will meet you in your dreamtime, and you will be more aware of what your role is in the inter-planetary con- 36 avinash nection with all that is. there is an energy that needs to form. we have to contact all the devas, and it is not always up to us just which time we can do this. for the next two days ayala communicated with ayres before relinquishing her spot to another entity, shiva, the blood, the muscle, fur, bone, and spirit of animals. ayala told ayres that animals are evolving spirits just as human beings are. once love and trust had existed between people and animals. then the ice ages came, and animals became wild, and humans began using them for food. then humans started mistreating animals in all kinds of other ways, and they also abused nature generally. even

ion with animal devas. for example, someone having trouble with ants should visualize the ant deva and express a polite request, first stressing reverence for ants and all they do for the world, then asking the ants to leave the building. if human beings interact with animals in this fashion, there will be no need for environment-damaging poisons or needless slaughter of wild creatures. see also: shiva further reading ayres, toraya, 1997. messages from the animal kingdom. http//www.spiritweb.org/spirit/animal- kingdom-ayres.html azelia azelia is allegedly the half-extraterrestrial offspring of a brazilian man and an alien being with whom he was forced to undergo sexual intercourse. just after returning home from work around 3 a.m. on june 18, 1979, night watchman antonio carlos ferreira of

, it cut her. gathering his tools, the alien then floated noisily upward and was lost to sight. the local police colonel counted thirtyfour dead sheep. each had had some of its digestive organs removed. see also: calf-rustling aliens; close encounters of the third kind further reading galindez, oscar a, 1970. violent humanoid encountered in bolivia. flying saucer review 16, 4 (july/august: 15 17. shiva shiva is usually known as a major hindu god, associated both with destruction and chaos and with wisdom and meditation. but in february and march 1994, shiva the blood, the muscle, fur, bone, and spirit of animals communicated through sedona, arizona, psychic toraya ayres. he spoke from and for the animal point of view. he described himself once as having the physique of a bear, another time

n and chaos and with wisdom and meditation. but in february and march 1994, shiva the blood, the muscle, fur, bone, and spirit of animals communicated through sedona, arizona, psychic toraya ayres. he spoke from and for the animal point of view. he described himself once as having the physique of a bear, another time calling himself only a body of energy and denying that he had any physical body. shiva said that human beings need to reexamine their destructive relationship with animals. humans should not see animals as inferior to them but as equal but different spiritual beings. animals do not have a concept of god, but they do have a profound understanding of their place in nature s order. we do live in an eternal now of loving cooperation within nature, which we recognize without words

standing of their place in nature s order. we do live in an eternal now of loving cooperation within nature, which we recognize without words as a divine force, and as many divine energies working together for the greater good. like humans, animals evolve and move into higher dimensions in a different vibrational range. the physical world that you know is only a tiny part of reality, according to shiva. shiva 227 you will be exploring the nonphysical worlds and dimensions, too. as multi-dimensional beings you already do this in your dreams, but you will soon do it consciously. see also: ayala further reading ayres, toraya, 1997. messages from the animal kingdom. http//www.spiritweb.org/spirit/animal- kingdom-ayres.html. shovar shovar is the name of a humanlike entity the pseudonymous rache

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e branches of his family, giving them gifts and sending those children by his concubines east to the east country. 36 one interpretation of this passage holds that east country refers to an area in syria or jordan. another theory postulates that these children of abraham emigrated east to india over long established sea or overland trade routes, where they established the monotheistic religion of shiva/shakti long before the invasion of the aryans down from the persian steppes. the sea route could have gone through the gulf of aqaba, down the red sea, through the gulf of aden along the coast of yemen and oman, across the arabian sea to the mouth of the indus river, and up into the indus valley. in india, this religion is called tantra, and is often referred to in the west as the tantras. w

, across the arabian sea to the mouth of the indus river, and up into the indus valley. in india, this religion is called tantra, and is often referred to in the west as the tantras. when the aryans invaded northern india in the fourteenth 8- f e 3 century bce, they encountered a dark-skinned people inhabiting the sandya hills above the indus valley, for whom the tantric traditions and rituals of shiva/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the world s mystical traditions. the written books of the tantras (called tantra shastra, such as the mahanirvana tantra and the satchakracidrupini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the tantras, such

a/shakti were centuries old. the tantric tradition is one of the most poorly understood and misrepresented of the world s mystical traditions. the written books of the tantras (called tantra shastra, such as the mahanirvana tantra and the satchakracidrupini, are distinct from the vedic/upanishadic literature of the sanatana dharma.37 many of the primary names of the divine in the tantras, such as shiva and kali, are also found in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (etz ha-chayyim) and the map of the chakras (lit. wheels) of the tantras have much in common. the kundalini spoken of in the tantras and the shekhinah of the qabalah appear to have the same function. the kundalini is described as a coiled snake asleep at the base of the chakric tree. on p

and the pingala; and on the qabalistic tree, the columns of the right and the left. the side channels play a much more prominent role in the qabalah than they do in the tantras. 3' 8: h" 2: 2 2:e 8% 2 f# chakra system the kundalini, as chitshakti (the energy of consciousness, awakens and ascends the chakric tree, opening the chakric lotuses along the sushumna on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. in the chintamanistava, attributed to the incarnate sage sri shankaracharya, it says: this family woman (kundalini, entering the royal road (shushumna, central column of the tree, taking rest at intervals in the secret places (chakras, sefiroth, embraces the sup

y the leviathan(]tyvl) of vast face, described as a snake devouring its tail. 21 the leviathan acts as a circular fence around the yosher and defines the field of superimposition. it also displays the ubiquitous mystical principle that the end is contained in the beginning. an obscure teaching says that the yosher drips out from leviathan s fang. this is paralleled in the tantric tradition, where shiva is described as swallowing the poison of maya and holding it in his throat. in the sifra detzniyutha, we find the verse: the engraving of all engravings appears as a long serpent. and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant. guarding and concealing, revealing itself in a thousand short days. 22" f" 2' 8: 4 2 f# ezra heb

lame and its power to burn, and the sun and its rays.14 an old vedic analogy compares god to a spider that spins a web from and retrieves it back into its own body. an analogy in qabalah cites the relationship between the letters of the alphabet and the vowels: without the vowels (active aspect, the letters (inactive aspect) cannot be pronounced. in the tantra, it is said that without the vowels, shiva s bones can t dance. another analogy that illustrates the nature and relation of the two faces is presented in the parable of the rope and the snake: a man was walking down a road in the country at dusk. just as he turned a corner, he encountered what appeared to be a large snake. his whole body gripped with fear, and without thought, he jumped back to avoid getting bitten. as he looked at t

sness, known as the goddess kundalini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and ascend the chakric tree, opening the chakric lotuses on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascent by the kundalini is also called the satchakrabheda, the piercing of the six centers. the ascent of the tree of life by the shekhinah is called shabat (tbs, sabbath. on the sabbath, shekhinah ascends the tree of life and unites with her husband hvhy in the world of atziluth, thereby transforming the fallen tree into the tree of perfection. 8: 0#

ditation on god-with- name-and form, but rather are naturally inclined to meditate on vast face xgod-without-name-and-form. in other traditions, vast face meditation is practiced among the shaivites and advaita vedantins in india, the theravada, tendai, shingon, tibetan, ch an, and zen buddhists, and the wu wei (non- action) taoists.17 the shaivites envision the pure consciousness of vast face as shiva, and the energy of that consciousness as% e2 2 e" 2' 8: h f e 2 his consort the goddess kali. the vedantic philosophy of advaita (non-duality) regards all name and form as illusory, and that brahman (i.e. the ayn) alone exists. theravada, hinayana, tendai, shingon, tibetan, ch an, and zen buddhists perform variations of vast face meditation practices taught by gautama buddha (regarded as the

the hebrew small face is described as raven-haired and black-bearded. vast face conversely is frequently referred to as the whitehaired, white-bearded, hoary ancient of days. for example: white are his garments, and his appearance is the likeness of a face vast and terrible.18..the head of days, his head white and pure as wool. and his raiment indescribable. 19 in the mahanirvana tantra, we find shiva described as: he who is white as camphor and the jasmine flower, the omnipresent one. 20 in sir john woodroffe s book the garland of letters, we find the translated inscription: she [small face as divine mother] stands upon the white, corpse-like shiva. he is white because he is the illuminating, transcendental aspect of consciousness. he is inert because he is the changeless aspect of the s

tiqa (hidden one) in qabalistic texts, is distinguished by the contrary image of the white-haired and bearded ancient of days. qabalah also alludes to small face as shekhinah, holy queen and divine mother, and to vast face as the ancient mother. in the tantra, small face is alluded to as the black-bodied goddess kali, who is seen emerging from the chest of vast face xthe inert, ashenwhite form of shiva. their union underscores the fact that the difference between the two faces is only distinguished by human thought. the tantra also has small face images of shiva as rudra, and female images of vast face such as mahakali. these variations reinforce the flexibility within mystical worldviews to present aspirants with a range of viable options for their chosen ideals. a shrine room dedicated t

-wai-ola( hi iaka in the waters of life, hi iaka naho-lani( hi iaka dweller in the sky, hi iaka-makole-wawahi-wa a( hi iaka in the rainbow. 2 rawson, philip and legaza, laslo. tao: chinese philosophy of change and time, thames and hudson, ny. ni, hua-ching. mysticism: empowering the spirit within, 1992- d 1 qur an, the enshrouded one surah. 2 arunachala is a mountain in south india sacred to lord shiva. 3 the spiritual teaching of ramana maharshi, shambhala, boston, 1972. e "h 4 30 4 this lurianic instruction for meditation is contained in chayyim vital s sha an ruach ha qodesh, cited in kaplan s meditation and kabbalah, p.96-97. 5 on an interesting side note, in old egyptian hieroglyphics, a verb root was made future tense by the addition of the glyphs equivalent to the letters yod heh. t

us with ayn; first word in the affirmation of unity in the qur an. latifa (arabic: series of seven centers on the sufi tree. corresponds to the sefiroth on the qabalistic tree of life and the chakras of the tantric tree. leviathan (hebrew: behemoth: fence of vast face portrayed as a snake-devouring-its-tail around the circumference of the tzimtzum. lingam (sanskrit: the erect penis as a symbol of shiva and the potency of vast face. lo (hebrew: not: a synonym for the ayn, referring to the negatively-existent mysterious unknown at the roots of all things. ma aseh b reshith (hebrew: work of creation: qabalistic secrets regarding the generation of the creation by the divine. ma aseh merkabah (hebrew: work of the chariot: qabalistic secrets regarding the tree of life as the divine chariot; also

name for qabalistic hells. shevarit hakelim (hebrew: shattering of the vessels: a central tenet in lurianic qabalah which says that at the moment of creation, there was an explosion which shattered the totality into holy sparks which will reunite over time. sh ir qoma (hebrew: measure of the divine body: synonym for the yosher form of the name hvhy; name of a section in the sefer raziel hagadol. shiva (sanskrit: the auspicious: a principal name of vast face in the tantric tradition. shushumna (sanskrit: the central channel of the chakric tree. corresponds to the central column of the qabalistic tree. sifra detzniyutha (aramaic: book of that which is concealed: first of three core texts at the root of the sefer hazohar. silsilah (arabic: the chain of spiritual transmission in sufism. simpl

(hebrew: acronym for torah (the law, nabiyim (prophets, and ketuvim (writings. tan tien (chinese: field of cinnabar: lowest of three primary centers on the taoist tree of life. corresponds to the sefirah foundation/below on the qabalistic tree, the svadhistana chakra on the tantric tree, and the latifa nafsiya on the sufi tree. tantra (sanskrit: mystical tradition of northern india, centered upon shiva/shakti" 4 tariqa (arabic: sufi term for the mystical path. tefillin (hebrew: phylacteries: two sets of small boxes within which there are partitions containing small scrolls bearing verses from the torah, and most notably, the shema. rabbinical jews affix the tefillin to their the foreheads and left arms several times daily within the context of daily prayers. torah (hebrew: law: the first f

FREEMASONS SATANISM AND SYMBOLISM

with the point up churchward writes that this triangle represents set "set" is one of the infernal names of satan, as listed in the satanic bible written by satanic high priest, anton lavey [churchward's book was, signs and symbols of primordial man, london: george allen and company, ltd, 1913, second edition, p. 189, 309, 471] in india, this triangle was worn in the foreheads of the followers of shiva. masonic authors william meyer and j.s.m. ward, also wrote that this type of triangle was worn in india by followers of shiva, who wear it in their foreheads. shiva is another infernal name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshal

infamous chinese yang and yin symbol["the significant numbers, short talk bulletin, september, 1956, vol. 34, no. 9, p. 5] in summary, the hexagram is the most wicked, and one of the most powerful, of all symbols in witchcraft. it is used to call forth demons into this dimension, to communicate with the dead, to describe sex acts, and to represent false and pagan gods such as brahma, vishnu, and shiva [masonic and occult symbols illustrated, dr. cathy burns, p. 39] educate yourself so that you can recognize their "plan" for the new world order- kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then recognize evidences of satanism in so many, many places. the pentagram it was proven in part

masonry originated in the place where satan dwells! albert churchward, another masonic author states that the triangle pointing upward us a symbol for set, which is one of the infernal names for satan [signs and symbols of primordial man, george allen and company, ltd, 1913, p. 189, 309, and 471. then, masonic author, j.s.m. ward states "with the point upwards, the equilateral triangle stands for shiva the destroyer and signifies the flame which rises upwards from the funeral pyre toward heaven. this symbol is familiar to us in several degrees, most notably the thirtieth degree [freemasonry and the ancient gods, 1921, p. 10-11; also reported by masonic authors william meyer, the order of the eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in

y comes from such an ancient, esoteric source. most masons today understand that the roots of their organization are in satanism. when perkins said that freemasonry had its origins in shamballa, he just identified masonry as satanic. alice bailey, with her demon master- master d.k- writing through her, stated that "shamballa is the mythological place where the 'lord of the world, sanat kumara, or shiva, is supposed to live [discipleship in the new age lucis/lucifer publishing, 1955, 135-36. masonic author, perkins, has just admitted that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason

FULLER J F C SECRET WISDOM OF THE QABALAH

er (taste, fire (sight, and earth (touch. also it includes in its mysterious nature the four letters of tetragrammaton as follows: y (lion, h (man, v (eagle, and h (bull. but as in itself kether is also the shekinah (the glory of god, in it is hidden the shin (w, which symbolizes spirit. as the ain soph is represented by the closed eye, so is kether represented by the open eye (compare the eye of shiva in hindu mythology) as long as this eye remains open the universe is maintained in being, but when it shuts it vanishes into non-being, that is no-thingness. in the threefold division of man's nature, kether represents the neshamah or spirit (2) rnyb binah, mind. this sephirah is sometimes placed second and sometimes third, and it is generally called the understanding. it is feminine and neg

GNOSTIC HANDBOOK

ms. these definitions while divergent in form, have one thing in common, they all define god without the using descriptions in moral or ethical terms. god simply is. in some sense this is central to the gnostic understanding of god for he/she/it is beyond definition, to define god in any way, is in some sense, to limit he/she/it. for the saivite hindu, for example, the supreme deity is defined as shiva with brahma and vishnu simply being modes or personas. while in other traditions, brahman or vishnu is supreme with the other deities being modes of its expression. in each case, there is still a further more transcendent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser forms or manifestat

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

groups attained their greatest, ruinous power over the german state coincides closely with the reports of ghost rockets over northern europe. the british raj in india, and the european christian colonization of the east in general, had all but destroyed the classical tantrism and illuminism of the great white brotherhood in the east, finding such institutions as temple prostitution, chakra-puji, shiva devotion, etc. to be sexual obscenity. on the other hand, fearing the power of the black lodge as a political entity and eroding its hold on esoteric eastern religion as a practical necessity had provoked the british to effectively dismantle the classical eastern manifestation of the black lodge, and western occultists visiting the east in the 19th and early 20th century already could only f

HELENA BLAVATSKY THE KEY TO THEOSOPHY

aracteristics, including memory and consciousness, of each physical life in turn. the individuality is the higher ego (manas) of the triad considered as a unity. in other words the individuality is our imperishable ego which reincarnates and clothes itself in a new personality at every new birth. phallic worship or sex worship; reverence and adoration shown to those gods and goddesses which, like shiva and durga in india, symbolize respectively the two sexes. philadelphians lit "those who love their brother-man" a sect in the seventeenth century, founded by one jane leadly. they objected to all rites, forms, or ceremonies of the church, and even to the church itself, but professed to be guided in soul and spirit by an internal deity, their own ego or god within them. philaletheians see neo

HINE P OVEN READY CHAOS

thinking appears to be concerned with removing or transcending the ego- behind which, it is implied, is a higher self. the fiction of higher- lower self maintains the divide between spirituality and everyday experience. personally, i prefer the idea that we are each a multiplicity of selves, or, as tantra has it, a squirming ball of shaktis (desire-comlexes) interacting (but not all at once) with shiva (or kia, the divine spark of consciousness. another useful concept is that of, rather than overcoming the ego, shifting from a condition of ego-centredness, to that of exo-centredness. in the former, the self is maintained by rejecting all that it is not, of being seperate to others. for the 66 phil hine latter, the self is constantly renewed (and modified) through a process of engagement wi

JASMUHEEN THE FOOD OF GODS

du s believe are all aspects of the one divine mother goddess. durga. also called devi in india where all goddesses are one as all are different aspects of the divine feminine. devi took the name of her enemy after she slew the evil demon durga in battle while riding on a tiger. lakshmi. goddess of abundance, the shakti force of vishnu. kali. the triple goddess of creation, the animating force of shiva, the destroyer. kali s role is to face our fears. shakti. the animating force of the universe, shakti unites us with the divine, cosmic, orgasmic energy of life. next we have some of the celtic goddess. the lady of the lake. celtic goddess of consciousness and revelation, emotion, renewal and creativity, gives us the energy to rule our lives. morgan le fay. represents a place of deep healing

k, it has a regulating effect in sleep function. melatonin has in fact also psychedelic effects, and can release special ecstatic and transcendental experiences, among meditators and mystics. the mystical third eye: according to several occult traditions, the pineal gland is connected to the third eye, which is situated in the middle of the forehead, on a straight line from the pineal gland. with shiva and the buddha, the third eye is found described as a shining spot and a flaming pearl, symbolizing unity, transcendental wisdom and spiritual consciousness. this point is often used as point of concentration in meditation, because it is one of the places in the body where it is most easy to hold a steady focus, as well as it activates psychic energy. concentration on this point will sooner

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

to bro. ernest wood. they are an interpretation of the three columns in the light of the principles embodied in his book, the seven rays, and i commend them to the careful study of the brn. 138. in order to understand the full significance of the columns presided over by the three principal officers, we must recall the occult teaching of the great divine trinity of father, son and holy ghost, or shiva, vishnu and brahma. in their unity they are one universal god in whom everything exists, whether it be animate or inanimate, for there is nothing but that. but in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth every man that cometh into the world h. every material object in the world is pa

y to the gateway of the upward path. the humble man will not think that he achieves his triumph by his own proud prowess alone, but, realizing that all strength is the divine strength, he will recognize that, like the heroes of old, he is but employing the powers with which he has been endowed from on high- just as arjuna in the battle of kurukshetra used the celestial weapons presented to him by shiva during his pilgrimage in the himalayas- just as perseus, in the fearful adventure which he undertook against the gorgon, used the helmet lent to him by pluto, the shield or mirror of pallas athene and the wings of mercury- just as king arthur received the mystic sword excalibur from the lady of the lake. and even christ said: gi do nothing of myself, but as my father hath taught me, and he t

s from a different angle, and so should be of interest to masons. the navel, heart and throat centres in the human body are mentioned as the places of fire, the sun and the moon respectively, and it is said that he who meditates in those centres will find there the devis saraswati, lakshmi and parvati or girija, in that order. those devis are outward-turned powers or shaktis of brahma, vishnu and shiva, the three persons of the blessed trinity, and have respectively the qualities of giving knowledge, prosperity and self-control- in other words, of helping the man to reach his highest mental, astral and physical aims; for the physical, astral and mental principles are a reflection (inverted, like that of a mountain in water) of the three principles of the higher triad. 720. saraswati is the

o perfection, so the aid which he needs is precisely what is symbolized by girija fs will; the f.c, has to do the same for his astral body, with the help of lakshmi fs love; the m.m. repeats the process for the mental body, aided by saraswati fs kriyashakti or power of thought. 721. to conquer and organize the physical nature for the use of the higher self the e.a. must use his will, the power of shiva, the first person, reflected by his devi girija. to transmute the passions of the astral body the f.c. must use his intuitional love that comes from vishnu, the second person, through lakshmi. to conquer the wavering mind and make it a perfect instrument for the higher self, the m.m. must use the power of his thought, the divine activity of brahma, the third person, reflected by saraswati. m

alue, that the privilege of belonging to the order is very great, there can be no question in the mind of any student of occultism. 983. the elemental hosts which have been gathered together rush outward to all points of the compass, only their captains, the representative angels of the officers, still remaining in their respective places. when at the command of the r.w.m. the w.s.w, who typifies shiva, the destroyer of forms, utters the formula of closing, the angels of the assistant officers also fade away, leaving only the three principals and the august thought-form of the h.o.a.t.f. the r.w.i.p.m, in the solemn utterance gand the word was with god h, reminds the brn. that even when manifestation ceases the christ still remains within the bosom of the father, ready to spring forth agai

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

closest interest, determined that it should be ahead of sparta and corinth and the other cities of greece. 329. hera was a real personage likewise, but very different from pallas athene. she was one of the many incarnations or forms of the feminine aspect of the first ray, and was thought of as the queen of heaven; she corresponds most closely to the indian goddess parvati, the shakti or power of shiva, imaged as his consort, as hera was the consort of zeus. 330. dionysus was the logos himself, just as osiris had been in egypt, though in a somewhat different aspect; and the legend of his death and resurrection corresponded closely with that of osiris, and was taught with the same signification in the mysteries of greece. phoebus apollo, the god of the sun and of music, whose symbol was the

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

n the puranas, the devas and the asuras are locked in ongoing conflict.while the legions of the judeo-christian satan failed to take over heaven in their original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from western religions is the assumption of the notion of reincarnation. as this notion was brought to bear on south asian mythology, devas became capable of ignobl

terature that is difficult to describe or characterize in a short space. the oldest layers of this tradition go back thousands of years before the christian era. the bhagavad gita (the lord s song, one of the more significant and popular hindu texts, is a short work that western scholars speculate was inserted into the mahabharata, the world s longest epic, sometime a distinctive fresco depicting shiva-gajantaka, the story of the hindu god shiva killing the elephant demon (bridgeman art gallery) hinduism 115 between 200 b.c.e. and 200 c.e. the bhagavad gita contains a number of evocative passages on the subject of the destructive, apocalyptic side of the divine nature. the central narrative of the mahabharata is about a civil war and the events surrounding the culminating battle in an anci

anguages is one of the legacies of this expansion. the worldview of the aryan invaders of india was partially preserved in the vedas. by the time of the indian classical period (at least a millennium after the initial invasion, the leading gods of the vedas (e.g, indra and varuna) had been demoted to demigods, and their status as chief divinities supplanted by non-vedic deities such as vishnu and shiva. it has been hypothesized that this mythological transformation was one phase of the victory of the religious ideology of the indigenous peoples over the religious sensitivity of the aryan invaders. another aspect of this influence may be reflected in the otherworldly orientation of later hinduism. the religious vision of the vedas, in sharp contrast to classical hinduism, had focused very m

ng upon the brevity and transitoriness of life helps one renounce the world and motivates one to seek liberation from the cycle of death and rebirth. although there are variations in detail from text to text, the endtime events outlined in the puranas are remarkably consistent, and the basic puranic scenario has persisted in contemporary hindu accounts of the eschaton. the agent of destruction is shiva or vishnu in the form of shiva. in the classical formulation, brahma, vishnu, and shiva constitute a kind of trinity,with brahma creating the world, vishnu maintaining the world, and shiva destroying the world. at the close of a day of brahma, the worlds are first dried out by a scorching sun. this drought is so severe that even the waters of the netherworld are dried out.when everything is

is followed by a universal fire that consumes all of the worlds in a frightful tornado of flame. the source attributed to this fire varies. of particular importance is the widespread image of a mare with flames issuing out of her mouth (an image that may ultimately be derived from the ancient vedic rite of horse sacrifice) as the source of this doomsday fire. in a well-known mythological episode, shiva, in a moment of anger, slew kama, god of desire, with a fiery blast from his third eye. once set in motion, however, this fire could not be 118 humor stopped, and threatened to destroy the three worlds before the appointed time of the apocalypse. brahma therefore transformed the fire into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by

could not be 118 humor stopped, and threatened to destroy the three worlds before the appointed time of the apocalypse. brahma therefore transformed the fire into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by her residence at the bottom of the ocean. while consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: when all the gods are consumed by fire, the mountain-born goddess parvati [shiva s consort] stands alone [and] the supreme lord looks at the goddess as he dances the tandava dance. this goddess of supernal felicity in turn drinks in the nectar of the dance of her husband while she

LIBER 141

serving in particular, underlying both systems, this one postulate: in the semen itself exists a physical force which can be turned to the magical or mystical ends of the adept. initiates will notice also that these heathen philosophers have made also one further march toward the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita. but the full glory of the sun, the simple and most efficacious and most holy sacrament, is reserved for the elect, the illuminated, the initiates of the sanctuary of the gnosis. xvii of a suggested course of experiment here is a series of operations of this art magick of the ix suggested for the use of any initiate as he begins his working. i. sex-force and sex-attraction (to ensure

LIBER 777

rqet the teeth] as 6. 32 sebek, mako see note* apu-t the right ear 32 bis satem, ahapshi, nephthys, ameshet \yyj \yla the bones. as 16 31 bis asar. table of correspondences 8 xxii. small selection of hindu deities. xxiii* the forty buddhist meditations. 0 aum nothing and neither p nor p' f space f consciousness f 1 parabrahm (or any other whom one wishes to please[[shiva, brahma] indifference s 2 shiva, vishnu (as buddha avatars, akasa (as matter, lingam joy s 3 bhavani (all forms of sakti, prana (as force, yoni compassion s 4 indra, brahma friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [v

friendliness s 5 vishnu, varruna-avatar death r 6 vishu-hari-krishna-rama buddha r 7[[bhavani, etc] the gods r 8 hanuman analysis into 4 elements a 9 ganesha, vishnu (kurm avatar) dhamma r 1010 lakshmi &c [kundalini] sangha r the body r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu

8[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brahma quiescence r 32 bis [prithivi] earth k 31 bis [akasa] breathing r table i (continued) 9 xxiv. certain of the hindu and buddhist results. xxv- xxxii. xxxiii. some scandinavian gods. xxxiv. some greek gods. 0 nerodha-samapatti, nirvikalpa-samadhi, shiva darshana. pan. z1z1 unity with brahma, atma darshana wotan zeus, iacchus 2. odin athena, uranus[[hermes] 3. frigga cybele, demeter, rhea, her[[psych, kronos] 4. wotan poseidon[[zeus] 5. thor ares, hades 6 vishvarupa-darshana. iacchus, apollo, adonis[[dionysus, bacchus] 7. freya aphrodit, nik 8. odin, loki hermes 9. zeus (as d, diana of epheus (as phallic stone[[and[[eros] 1010 vision of the

LIBER ALEPH

s six, the number of he sun. he is therefore the force and the substance of thy being; but besides this, he is the hierophant in the taro, as if this were said .that thy will leadeth thee unto the shrine of light. and in the rites of mithras the bull is slain, and his blood poured upon the initiate, to endow him with that will and that power of work. also in the land of hind is the bull sacred to shiva, that is god among that folk, and is unto hem the destroyer of all things that be opposed to him. and his god is also the phallus, for this will operateth through love even as it is written in our own law. yet again, apis he bull of khem hath kephra the beetle upon his tongue, which signifieth that it is by this will, and by this work, that the sun cometh unto dawn from midnight. all these s

LIBER ASTARTE

method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24. concerning the mantram or continuous prayer. let the philsophus weave the name of the particular deity into a sentence short and rhythmical; as, for artemis 'epelqon 'epelqon 'artemij, for shiva: nama shivaya namaha aum; or, for mary, ave maria;1 or, for pan, caire swthr kosmou 'iw pan 'iw pan;2 or, for allah: hua allahu alazi lailaha illa hua.3 let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that lord, and armed against all other. 25. concerning the active and the passive. let the philosophus change from the

LIBER CCXLII AHA

binding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wond

LIBER COLLEGII SANCTI

tted as a probationer. two past papers, from 1913 and 1945 respectively, may be found in equinox iv (1) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writ

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

early. all we have to do, you see, is to acquire samma-samadhi, and then rise on tiptoe. just so! but then there are the other adepts. hark at him! little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must ultimately stop, as soon as the shaft is of infinite length. good! then it isn ft a pendulum at all but a mahalingam.the mahalingam of shiva (namo shivaya namaha aum) which is all i ever thought it was; all you have to do is to keep swinging hard.i know it fs hook-swinging!.and you get there in the end. why bother to swing? first, because you fre bound to swing, whether you like it or not; second, because your attention is thereby distracted from those lumbar muscles in which the hook is so very firmly fixed; third, because after

LIBER E

nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon. gthe yi king h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. series. gtannhauser h by a. crowley. gthe upanishads. h gthe bhagavad-gita. h gthe voice of the silence. h graja yoga h by swami vivekananda. gthe shiva sanhita. h gthe aphorisms of patanjali. h gthe sword of song. h svb figvra ix 9 gthe book of the dead. h grituel et dogme de la haute magie. h gthe book of the sacred magic of abramelin the mage. h gthe goetia. h gthe hathayoga pradipika. h erdmann's ghistory of philosophy. h gthe spiritual guide of molinos. h gthe star in the west h (captain fuller. gthe dhammapada [s.b.e. series, oxford un

LIBER LVII

re of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja .he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning .as the lightning ligheneth out of the east even unto the west, so shall be the coming of the son of man..46 an allusion to the descent of shiva upon shakti in samadhi. the roman a shows the same through the shape of the pentagram, which it imitates. sa, ruin, destruction, sudden death. scil, of the personality in samadhi. lpa, thick darkness. cf. st. john of the cross, who describes these phenomena in great detail \oa, the hindu aum or om.47 llwhm, mad.the destruction of reason by illumination. hlwo, a holocaust. cf. sa. alp, the hi

LIBER LXVII THE SWORD OF SONG

shocks. to see one.s .obligation. printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo! bravo! thy name (i have seen) is written in the stars. come with me, pupil! i will give thee medicine for the mind* the phallus of shiva the destroyer. it is really identical with the qabalistic .middle pillar. of the .tree of life. an imaginary lady to whom sairey gamp in dickens .martin chuzzlewit. used to appeal. vide the daily papers of june-july 1901. cf. macbeth .canst thou not minister to a mind diseased. 58. bs.10.enough. 60. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.sidd

0. ik vaste,.11.why? 60. kya haega..12.what will it be? 61. strange and painful attitude.13.siddhasana. 62. he was very rude.14.the following is a sample .o devatas! behold this yogi! o chela! accurs d abode of tamas art thou! eater of beef, guzzling as an herd of swine! sleeper of a thousand sleeps, as an harlot heavy with wine! void of will! sensualist! enraged sheep! blasphemer of the names of shiva and of devi! christian in disguise! thou shalt be reborn in the lowest avitch! fast! walk! wake! these are the keys of the kingdom! peace be with thy beard! aum. this sort of talk did me much good: i hope it may do as much for you. 63. with eyes well fixed on my proboscis.15. see bhagavad-gita, atmasamyamyog. 67. brahma-charya.16.right conduct, and in particular, chastity in the highest sens

s. 403, 405. reason and concentration.45.the results of reasoning are always assailable: those of concentration are vivid and certain, since they are directly presented to consciousness. and they are more certain than consciousness itself, since one who has experienced them may, with consciousness, doubt consciousness, but can in no state doubt them. 412. ganesh.46.the elephant-headed god, son of shiva and bhavani. he presides over obstacles* author of a text-book on .formal logic. notes 67 the prosidist will note the .false quantity. of this word. but this is as it should be, for ganesha pertains to shiva, and with shiva all quantity is false, since, as parameshvara, he is without quantity or quality. 485. carroll.47.see .alice in wonderland. cap. ult. 508. kusha-grass.48.the sacred grass

and he turned his thought without and saw that all things were alike in this; that nought might escape the threefold misery .the soul. he said .the soul, the i, is as all of these; it is impermanent as the ephemeral flower of beauty in the water that is born and shines and dies ere sun be risen and set again .and he humiliated his heart and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious

LIBER TURRIS

old, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

which sits brahma with four heads, his body a mysterious dark color. the second sunburst--which covers the heart, solar plexus, and upper abdominal region--shows vishnu sitting in the blossom of the lotus on a couch formed of the coils of the serpent of cosmic motion, its seven-hooded head forming a canopy over the god. the third sunburst is over the generative system, in the midst of which sits shiva, his body a grayish white and the ganges river flowing out of the crown of his head. this painting was the work of a hindu mystic who spent many years subtly concealing great philosophical principles within these figures. the christian legends could be related also to the human body by the same method as the oriental, for the arcane meanings hidden in the teachings of both schools are identi

humanity was assured through the descent of nous (universal mind, who was a great spiritual being superior to the demiurgus and who, entering into the constitution of man, conferred conscious immortality upon the demiurgic fabrications. that phallic symbolism occupies an important place in early jewish mysticism is indisputable. hargrave jennings sees in the figure of adam a type of the lingam of shiva, which was a stone representative of the creative power of the world generator "in gregorie's works" writes jennings "is a passage to the effect that 'noah daily prayed in the ark before the body of adam' i.e, before the phallus--adam being the primitive phallus, great procreator of the human race 'it may possibly seem strange' he says 'that this orison should be daily said before the body o

MICHAEL FORD WITCHMOON

through the dream assumption of the owl form. such experiments should prove insightful. liliths name was suspected to have derived from the sumerian babylonian belitilli. one rather interesting connection is that one of the 17 names of lilith is actually kali. kali kali is the black destroyer as well as nurturing mother. often represented as a black demonic goddess, kali stands atop her husband, shiva, holding in her hands blades dripping with blood, and upon her neck a necklace of human skulls. kali is black because all that transpires returns to her, she is the abyss in it's feminine aspect. all time melts into this goddess. kali is also life giving, a nurturing and loving mother, granting ecstasy to those who would invoke her in the rites of tantra, through which the sexual combination

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

theisland of oceania, later known as lemuria, where todays pacific ocean is. here theyestablish a thriving civilization where they also practiced the high sciences. the sub-lime cultural inventions and philosophies that enrich humankind then and now origi-nate from them. lemuria comes from mu or mu-devi which means the land ancestral or land of the ancestors. mu-devi was the hindu mother goddess. shiva was her counterpart and is the great father of mankind. an indian tamil text, silappadikaran, describes a lost continent in the pacific and indian ocean that it calls kumai nadu or kumari kandam, which means the dragon land of the immortal serpents.their rebellion and departure affronted their creators who, from that time onward,would consider their first born avowed adversaries. atlantis, a

ers, also have records of hybrid beings thathad the countenance of either great beauty or ugliness (see clash of the titans, jasonand the argonauts, the odyssey, and the amazing v oyages of sinbad) atlantis, alien visitation, and genetic manipulation43 the world falls dead the hindu srimad bhagavatam tells of a demon race which invaded the three plane-tary systems. opposing the demons was the god shiva, who, it is recorded, possessed apowerful weapon that he fired at the enemy airships from his own. in the ancientramayana, there is mention of an iron thunderbolt capable of killing hundreds of thou-sands of humans. it was also said to be so powerful that it could have destroyed theearth. these weapons could only be used by royal decree. there are even passageswhere it mentions the fact that

i saw four wings upon the ground, one by each of the living creatures, with their four faces.the appearance of the wheels and their composition was like the color of shiny amber: and all four wings had one likeness: and their composition was like a wheel in the middle of a wheel. srimad bhagavatamtells of a demon race which invaded the three planetary systems. opposing the demons was thehindu god shiva, who possessed a powerful weapon that he fired at the enemy airships from his own.theodosius ithe new christian teachings were given a great boost at the end of the fourth century a.d. by eastroman emperor theodosius i. theodosius issued at least eighteen laws aimed at punishing those peo-ple who rejected the doctrines established by the nicene council. he made christianity the official stat

nd others a thousand.these hoods are bedecked with valuable gems, and the light emanating from the gems illuminates theentire planetary system of bila-svarga. divine connectionserpents have their special place in most spiritual traditions (as already shown above) where they sym-bolize either good or evil. in the v edic tradition they are inherently related to some of its most importantpersonages. shiva shiva (auspicious one, is one of the members of the trimurti (brahma, vishnu and shiva. he is incharge of the material mode of ignorance (tamo-guna) bringing destruction of the universe: yamarajasaid: my dear servants, you have accepted me as the supreme, but factually i am not. above me, andabove all the other demigods, including indra and candra, is the one supreme master and controller. t

who are in charge of the creation,maintenance and annihilation of this universe. he is like the two threads that form the length andbreadth of a woven cloth. the entire world is controlled by him just as a bull is controlled by a rope inits nose (bhagavata purana 6.3.12) his position is between the living beings (jiva-tattva) and the supreme lord, vishnu (vishnu-tattva, inthe category of his own, shiva-tattva. shiva is usually depicted in painting and sculpture as white or ash-colored, with a blue neck (from hold-ing in his throat the poison thrown up at the churning of the cosmic ocean, which threatened to destroyhumankind, his hair arranged in a coil of matted locks (jatamakuta) and adorned with the crescentmoon and the ganges (he allowed her to trickle through his hair. he has three eye

ankind. his asso-appendix e: dragons and serpents314atlantis, alien visitation, and genetic manipulation ciation with the serpents is obvious from his epithets: nagabhushana, v yalakalpa (having serpents asornaments, nagaharadhrik (wearing serpent-necklaces, nagaraja, nagendra, nagesha (king ofnagas, natal (mongoose, one who is immune from the serpent venom, v yalin (one who possessessnakes, etc. shiva is the main object of worship at benares under the name vishveshvara (master ofthe universe. one of his features is time (bhagavad-gita 11.32: time i am, bhagavata purana 3.5.26-27, brahma-samhita 5.10, the separating factor between the material and spiritual world (bhagavata purana3.10.12) and a medium to perceive the lord's influence (bhagavata purana 3.26.16. shiva's female consort is kno

ganesha -are inhabiting the mount kailasa in the himalayas as well as the mahesha-dhama on the border of thematerial world (devi-dhama) and the spiritual world (v aikuntha or hari-dhama).in the brahma-samhita he is said to be another form of maha-vishnu, and is compared to a yogurt.yogurt is nothing but milk, yet it is not milk. as yogurt is prepared when milk is mixed with a culture,the form of shiva expands when the supreme personality of godhead is in touch with material nature.since shiva and vishnu are aspects of one god, shiva occurs as one of vishnu's names listed in thevishnu-sahasranama.the original father, krishna, says, aham bija-pradah pita: i am the seed-giving father. that pita(father) is lord shiva, shambhu, and material nature (goddess durga) is considered the mother. by t

d-giving father. that pita(father) is lord shiva, shambhu, and material nature (goddess durga) is considered the mother. by theirsexual union are all conditioned souls inserted into the material nature. the impregnation of materialnature is wonderful because at one time innumerable living beings are conceived. bhago jivah savijneyah sa canantyaya kalpate (shvetashvatara upanishad 5.9. in this way shiva is connected withboth creation and destruction. because of his marginal position between material and spiritual realm heis seemingly full of contradictions but these are reconciled on the transcendental level. ananta shesha some of the nagas are many-headed. ananta, also called shesha, the king of the nagas, has unlimitedheads. according to the bhagavata purana 5.25.3, he is the source of ru

thboth creation and destruction. because of his marginal position between material and spiritual realm heis seemingly full of contradictions but these are reconciled on the transcendental level. ananta shesha some of the nagas are many-headed. ananta, also called shesha, the king of the nagas, has unlimitedheads. according to the bhagavata purana 5.25.3, he is the source of rudra, an expansion of shiva.when krishna lists the most prominent representatives of his power, he says, ananta casmi naganam -among the nagas i am ananta (bhagavad-gita 10.29. my dear lord, at the end of each millennium [here brahma's life] the supreme personality of godheadgarbhodakashayi vishnu dissolves everything manifested within the universe into his belly. he liesdown on the lap of shesha naga, from his navel s

ata purana 6.8.18) the supreme personality of godhead said: freed from all sinful reactions are those who rise from bedat the end of night, early in the morning, and fully concentrate their minds with great attention upon myform; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; thecelestial trees; the residential quarters of me, lord brahma and lord shiva; the three peaks of trikutamountain, made of gold, silver and iron; my very pleasing abode [the ocean of milk; the white island,shvetadvipa, which is always brilliant with spiritual rays; my mark of shrivatsa; the kaustubha gem;my v aijayanti garland; my club, kaumodaki; my sudarshana disc and pancajanya conch shell; mybearer, garuda, the king of the birds; my bed, shesha naga; my expansion

d iron; my very pleasing abode [the ocean of milk; the white island,shvetadvipa, which is always brilliant with spiritual rays; my mark of shrivatsa; the kaustubha gem;my v aijayanti garland; my club, kaumodaki; my sudarshana disc and pancajanya conch shell; mybearer, garuda, the king of the birds; my bed, shesha naga; my expansion of energy the goddess of for-tune; lord brahma; narada muni; lord shiva; prahlada; my incarnations like matsya, kurma andv araha; my unlimited all-auspicious activities, which yield piety to he who hears them; the sun; themoon; fire; the mantra omkara; the absolute truth; the total material energy; the cows and brahmanas;devotional service; the wives of soma and kashyapa, who are all daughters of king daksha; the riversganges, sarasvati, nanda and yamuna [kalind

MICHAEL WYNN THE SOUL TRAVELERS

temis, the greek equivalent of diana, is also a goddess of the hunt, childbirth, the moon and also known as the virgin goddess. artemis is also closely related to selene, yet another moon goddess. in hinduism, lilith goes by the name kali. kali is a goddess identified with death, carnage, and the feminine principle. she often called mother kali and the mother goddess who is the consort of the god shiva, the destroyer. kali is depicted as a naked woman with black skin, who wear a necklace of skulls and holds a bloody sword. similar to the babylonian account of tiamat, kali s body parts constitutes the universe of space and time. the goddess kali, along with her husband shiva, roam the cremation grounds; this is a likely reference to the qliphoth or underworld. in the persian narration, az i

MOTTA MARCELO THE COMMENTARIES OF AL

aint never has any doubts as to the ultimate welfare of the entire company of mankind "kill" dying, physically or mystically "them who pity"experience hadit "and torture" see the description of the work of the master of the temple in his underground garden, in liber 418 "spare not" as the acid eats into the soul, only the gold will ultimately be left. see lxv, i, 14-17 "be upon them" the dance of shiva on the body of the devotee. see lxv, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth and binah? because chesed is the last, or first, sephira below the abyss; and the temptation to call itself the alpha and the omega is great. it not onl

PHILIP NEIL MYTHS LEGENDS EXPLAINED

uda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the earth, and his sister-bride nut as the goddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of death and the elixir of immortal life are yours. the combination of delight and pain is not confined to india. the great goddess of ancient mesopotamia, variously called ishtar and inanna, also combined

d posture cernunnos posture may show a near-eastern origin, or may simply reflect the habitual sitting posture of the celts who, according to classical authors, sat on the ground. his position here is strikingly similar to that of a horned indian deity shown on a seal from mohenjo daro in pakistan, who also sits cross-legged surrounded by animals; it is suggested that this indian deity represents shiva in his role as lord of the beasts (see pp. 112 13. bull horned bulls are often shown in association with cernunnos, as for instance on a stone relief from rheims, france, in which cernunnos holds a sack from which coins flow down to a bull and a stag. many irish myths center around the attempted thefts of supernatural bulls, most notably the t in b cuailnge, whose hero is cuchulain, son of t

gifts including the sacred parijati tree, which perfumed the whole world with its blossoms, and airavata, the colossal white elephant (on the left, the mount of the god indra. devas the devas, holding onto the tail of the snake vasuki, are the gods. there are usually said to be 33 of them. their home is on mount meru. brahma brahma, one of the major gods, has four heads. he used to have five, but shiva cut one of them off when brahma claimed to be his superior. tortoise vishnu took the form of the tortoise kurma to help the gods retrieve lost treasures from the ocean; hence he is present at both the top and the bottom of the churning stick. brahma, too, took tortoise shape to make the world. the name of kasyapa, the father of the asuras, also means tortoise. in hindu mythology, the world r

lakshmi lakshmi, sitting near a conch shell, a symbol of vishnu, has already been pulled from the ocean. the female in front of her is busy pulling out chandra, the moon (who is also known as soma. this indian ivory shows durga killing the buffalo demon. durga and the buffalo durga, the warrior goddess, is a form of the indian mother goddess, mahadevi. other forms include gentle parvati, wife of shiva (see pp. 112 13. durga was created by the gods when they were deposed by the asuras from their home on mount meru. arising from the flames of their fury, she rode into battle on a lion, killing every demon in her path, until she faced their leader, mahisha, the demon buffalo. after a terrible fight, durga defeated him and, her foot on his neck, forced the spirit from his mouth, and cut off h

lpa is a day and night of brahma; in the day, brahma creates the universe but at night it reverts to chaos. at night vishnu sleeps on the snake ananta, on the cosmic ocean. at dawn, a lotus grows out of his navel, which contains brahma, who creates the world anew. the avata rs of vishnu 110 the avata rs of vishnu v ishnu is one of three important indian gods, of which the other two are brahma and shiva. each has a role: vishnu is the protector and restorer of the world, brahma the creator, and shiva the destroyer. confusingly, although brahma created the world, both he and shiva were born from vishnu, brahma emerging from vishnu s navel, and shiva springing from his forehead. vishnu is also called the wide-strider because he can cross the whole world in three strides. there are endless sto

msa and winning his bride, rukmini. although it is said that vishnu put one black and one white hair from his head in devaki s womb to create the brothers, balarama is clearly an avatar of ananta, the world serpent, for the snake came out of his mouth when he died. krishna himself was killed after a long life by a hunter, who shot him by accident in the sole of his foot, his only vulnerable spot. shiva and his family 112 shiva and his family the god shiva lived on mount kailasa with his wife, the gentle goddess parvati, and his two sons skanda (or kartikeya) and ganesh. skanda, his oldest son, was originally six children created by shiva alone, but one day, parvati cuddled the children together too much and they merged into a single body with six heads. skanda, who was the hindu god of war

the opposite of his fat little brother, the elephant-headed ganesh. as soon as he was old enough, he killed the demon taraka who had been oppressing the gods. ganesh, on the other hand, was born from the dirt parvati had washed off in her bath. stories vary as to how he acquired his elephant head: in one parvati tells him to stop anyone from disturbing her in her bath, and when he refuses to let shiva in, shiva burns off his head with his third eye; in another, shiva, who has been away, does not recognize his son and sears off his head thinking he is paying court to parvati; yet another tells how the planet saturn, while babysitting ganesh, forgets the power of his glance, and burns off his head by accident. in each story, ganesh s human head is replaced with that of an elephant. peacock

away, does not recognize his son and sears off his head thinking he is paying court to parvati; yet another tells how the planet saturn, while babysitting ganesh, forgets the power of his glance, and burns off his head by accident. in each story, ganesh s human head is replaced with that of an elephant. peacock the peacock is the vehicle of skanda, the baby on parvati s lap. nandi the bull nandi, shiva s milk-white bull, is the guardian of all four-legged creatures. rudra, shiva s name in the earliest hindu holy books, was the ruler of the beasts. parvati, shiva s wife parvati is the daughter of the himalaya mountain himself. like durga and lakshmi (see p. 108, she is an aspect of the great mother goddess, mahadevi. ganesh ganesh, the remover of obstacles, must be propitiated at the start

and will not travel unnecessarily. once he made a bet with skanda that the first to travel around the world should win siddhi (success) and buddhi (intelligence, as their brides. a man of action, skanda, made the long journey, but ganesh simply stayed at home and read; when skanda returned, ganesh was waiting to tell him all the wonders of the world, and so won the bet. third eye the third eye on shiva s forehead blazes with the fire of ten million suns, and can consume any creature with flame. shiva was so angry when kama, the god of love, pierced him with desire for parvati while he was meditating, that he opened his eye and reduced him to ash. so kama is now ananga, bodiless. crescent moon shiva wears the moon of wisdom in his hair. shiva shiva wears a leopard (often tiger) skin to repr

. dangerous child parvati cradles skanda, the god of war, who later restored peace to heaven and earth after he defeated the demon taraka. he is identified with the planet mars. agni, god of fire t he fire god agni, a god of sacrifice, is born anew whenever a fire is lit. one of the chief vedic (early indian) gods, his role gradually diminished, as many of his attributes were taken over by either shiva or skanda (with whom agni was briefly and agonizingly pregnant during skanda s highly complicated conception and gestation. while shiva s fire will devour the world at doomsday, agni s both consumes and purifies the dirt and sin of this world; for this reason hindus burn the bodies of their dead. the purifying power of agni s fire was granted him by the sage bhrigu. bhrigu abducted another m

d seven tongues that greedily lick up the butter used in sacrifices. hanuman, the monkey god standing aside from the other gods is hanuman, the monkey god, the general of rama in the ramayana (see pp. 114-15. he was the son of the wind god vayu, was capable of changing shape, and was immensely strong. he is regarded as the epitome of loyalty. vishnu vishnu, the preserver, led the gods to petition shiva to forsake love-play with parvati and help them slay the demon taraka; skanda was born to vanquish the demon. brahma brahma, the creator, made the sun and the moon and placed them in the sky, and created agni (fire, vayu (wind, and varuna (water. chandra chandra, or soma, the moon god, married 27 sisters, but then preferred his first wife. his wives then complained to their father, who curse

lained to their father, who cursed chandra with leprosy. horrified, they begged their father to lift the curse, but he could only soften the blow. thus, chandra, the moon, gradually becomes gray-skinned, and then recovers his original silver color in an endless cycle. surya surya is the sun god and is usually seen traveling across the sky in a chariot drawn by seven mares. the brahmins saw rudra (shiva) dancing in the sky, that supreme liberator who instantly releases people from their ignorance, who is kind and benevolent to his devotees. kurma purana band of worshipers rishis, brahmin priests, gather at the bottom of mount kailasa to listen to shiva s teachings. tiger of shiva as rudra, the howler, shiva is revered as lord of the beasts. he is often shown wearing a tiger skin and is god

a tiger skin and is god of the forest and of hunting. mount kailasa mount kailasa means the silver mountain. from it, the great river brahmaputra springs, flowing through tibet before turning south to join the holy ganges in bengal and bangladesh. great god, supreme lord, what are you doing inside there? all of us, the gods, have come to you for refuge, for we are tortured by taraka; protect us. shiva purana hanuman, the loyal monkey general shiva and his family on mount kailasa shiva and his family are shown here on mount kailasa with a deputation of gods and holy men at the base of the mountain. they may be worshiping the holy family or, despite the presence of skanda, they may be asking shiva to help them destroy the demon taraka for which purpose skanda was born. lord of the dance shi

orn. lord of the dance shiva, called the destroyer, is shown as a family man; as a holy man with matted hair and an ash-smeared body; as bhuteswara, lord of the ghosts, wearing a skull necklace; and as here, as lord of the tandava, the universal dance in which he dances the creation and destruction of the world, trampling the dwarf of human ignorance. by the ferocious concentration of this dance, shiva reveals the cosmic truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of the world, are filled with maya. we take refuge in you! we adore you! y

d in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of the world, are filled with maya. we take refuge in you! we adore you! you are the soul of yoga, the master of consciousness who dances the divine dance! this 11th-century bronze shows shiva as lord of the dance. rama and sita 114 rama and sita king dasharatha of ayodya in india was childless and made a special sacrifice to the gods, hoping that they would give him sons. meanwhile, the gods begged their lord brahma to help them against ravana, the demon king. so brahma asked the god vishnu to vanquish the demon. vishnu agreed and was born, in his seventh incarnation, as rama and

RUBY TABLET OF SET

pate in xeper, and share in the neter's function. the manifestation of xeper is change (noun. the function of xeper is to change (verb. the function of xeper is to change one's self and to change the universe (objective and subjective, to actively cause change. to passively be changed is to be part of the manifestation of xeper, but not to function as and within xeper (hindus talk of the dance of shiva, the continual motion of the universe and all its components. indian mystics seek to witness, understand, and be one with the changing universe, to accept change, to accept the dance as it occurs. the setian instead seeks to dance with shiva, to be a partner, causing change in addition to being changed) there are two levels of willful xeper: becoming better (or worse) at what one is, and bec

pwawet [ronald barrett iii] fenris-wolf, the terrible, fenris, son of the trickster, your sister is hel and your brother the serpent. fenris, force of change, howler at the end of the world. fenris, bound in the world below, we unchain you to devour thy captor and swallow the sun. fenris [patty hardy iii] kali, mighty goddess, the gods glorify your sport, when in the dance that fills the court of shiva with delight, your foot descending spurns the earthly globe. kali, the power of time, in which all colors dissolve into darkness. kali, the power of destruction. kali, beyond all attachment. we take the name of kali, there is no refuge except in you. kali [nancy flowers iv] jahi, yours is the power through which all arises, by whom all daemons are born. jahi, awaken the serpent; force of lif

round below [there is hope for them in atu xvii] the tower is also a definits phallic symbol and shown in atu xvi post the moment of climax, already discharging its fertile and creative elements to take root in the garden of the magistri. the all-seeing eye in the card's top center does not strike me as very relevant to today's magical trends. dclxvi saw it both as the eye of horus and the eye of shiva and goes on in the book of thoth to relate the indian doctrine of shiva the destroyer. such teachings could have an actual relevance only during the aeon of harwer, if even then. little about it suggests itself to the aeon of set. viewing the card as representative of the overthrow of the old aeon of osiris by the aeon of harwer is probably a more accurate interpretation. it would not have t

he feminine nature raised above the normal uses into new and advanced function. note that the flow of the cup's contents go no further than nuit's body and are absorbed rather than permitted to waste on the ground. the lower container on the other hand "pours the immortal liquor of her life. she pours it upon the junction of land and water" dclxvi made mention in a previous chapter to the cult of shiva with its doctrine of nothingnes and gives the suicidal advice of annihilating the references to the self, thereby removing the boundaries by which the individual exists. refer to dr. aquino's analysis and commentary of the book of the law for further discussions of ipsissimus crowley's recommendations as opposed to his actual practices. here we have a paradox from aleister crowley's inkwell:

SABBATIC KABALA OF THE CROOKED PATH

the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiva are evoked as openers of the crossroad gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities

SALMANRUSHDIE THESATANICVERSES

ust a little cuteso, i swear" chamcha was reminded unexpectedly of the society ladies of bombay patting him on the head during his mother's little soirees, and fought back tears of surprise. sisodia actually looked faintly obscene; he had removed his spectacles before falling asleep, and their absence gave him an oddly naked appearance. to chamcha's eyes he resembled nothing so much as an outsize shiva lingam. maybe that accounted for his popularity with the ladies. flicking through the magazines and newspapers he was offered by the stewardesses, saladin chanced upon an old acquaintance in trouble. hal valance's sanitized _aliens show_ had flopped badly in the united states and was being taken off the air. worse still, his advertising agency and its subsidiaries had been swallowed by an am

SATANIC BIBLE

be known to mortals diabolus (greek "flowing downwards" dracula- romanian name for devil emma-o- japanese ruler of hell euronymous- greek prince of death fenriz- son of loki, depicted as a wolf gorgo- dim. of demogorgon, greek name of the devil haborym- hebrew synonym for satan hecate- greek goddess of the underworld and witchcraft ishtar- babylonian goddess of fertility kali (hindu) daughter of shiva, high priestess of the thuggees lilith- hebrew female devil, adam's first wife who taught him the ropes loki- teutonic devil mammon- aramaic god of wealth and profit mania- etruscan goddess of hell mantus- etruscan god of hell marduk- god of the city of babylon mastema- hebrew synonym for satan melek taus- yezidi devil mephistopheles (greek) he who shuns the light, q. v. faust metztli- aztec

orld proserpine- greek queen of the underworld pwcca- welsh name for satan rimmon- syrian devil worshipped at damascus sabazios- phrygian origin, identified with dionysos, snake worship saitan- enochian equivalent of satan sammael (hebrew "venom of god" samnu- central asian devil sedit- american indian devil sekhmet- egyptian goddess of vengeance set- egyptian devil shaitan- arabic name for satan shiva (hindu) the destroyer supay- inca god of the underworld t'an-mo- chinese counterpart to the devil, covetousness, desire tchort- russian name for satan "black god" tezcatlipoca- aztec god of hell thamuz- sumerian god who later was relegated to devildom thoth- egyptian god of magic tunrida- scandanavian female devil typhon- greek personification of satan yaotzin- aztec god of hell yen-lo-wang

they are listed here and arranged in a phonetically effective roster. abaddon euronymous o-yama adramelech fenriz pan ahpuch gorgo pluto ahriman haborym proserpine amon hecate pwcca apollyn ishtar rimmon asmodeus kali sabazios astaroth lilith sammael azazel loki samnu baalberith mammon sedit balaam mania sekhmet baphomet mantus set bast marduk shaitan beelzebub mastema shamad behemoth melek taus shiva beherit mephistopheles supay bil metztli t'an-mo chemosh mictian tchort cimeries midgard tezcatlipoca coyote milcom thamuz dagon moloch thoth damballa mormo tunrida demogorgon naamah typhon diabolus nergal yaotzin dracula nihasa yen-lo-wang emma-o nija invocation employed towards the conjuration of lust come forth, oh great spawn of the abyss and make thy presence manifest. i have set my tho

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

in an unseen spirit world that influences human affairs. shari ah: islamic law. shi ite: one of the main sects of islam; from the phrase shi at ali, or the party of ali. shinbutsu bunri: the separation of shinto and buddhism when shinto was declared the official state religion. shinbutsu shugo: the combination of shinto and buddhism. shinto: literally, the way of the gods or the way of the kami. shiva: the destroyer god, embodying the erotic and sexual. shivaism: a major sect of hinduism, which sees shiva( the destroyer) as the central god. shrine (jinja) shinto: the traditional, mainstream practice of shinto, with emphasis on the local shrine. skepticism: doubt or disbelief toward a particular proposition or object. skepticism: a philosophical system that doubted the possibility of ever

than withdraw from it. puja: worship. purusharthas: the four aims of hinduism or the doctrine of the fourfold end of life. rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. samsara: the ongoing cycle of birth, life, death, and rebirth. sanskrit: an ancient indo-european language that is the language of hinduism, as well as of much classical indian literature. shiva: the destroyer god, embodying the erotic and sexual. shivaism: a major sect of hinduism, which sees shiva( the destroyer) as the central god. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions. upanishads: the core of hindu philosophy; collections of texts, originally part of the vedas, that explain such central hindu beliefs as k

ra, a number of hindu sects, or subgroups, began to emerge. each of these sects was dedicated to a specific god or goddess. in the early twenty-first century most hindus, especially those in urban areas, are followers of one of three major divisions within hinduism. one is called vaishnavaism, which sees vishnu, the preserver, as the central god. the second is called shivaism, whose followers see shiva, the destroyer, as the central god. the third division consists of the saktis, who worship devi, the divine mother or the mother aspect of god. saktis recognize devi as the mother of all things and a representation of god s greatness. in rural areas, many hindus worship a village god or goddess who influences such matters as fertility and disease. scholars generally recognize four major peri

n the present life. followers. hinduism is the third-largest religion in the world, with about 850 million to 1 billion followers. most hindus live in india, but there are significant hindu populations in other countries of south asia. name of god. hindus worship many aspects of the supreme being, brahma, as separate gods or goddesses. two of the most prominent are vishnu, the preserver- god, and shiva, the destroyer-god. symbols. the two most prominent symbols in hinduism are aum (or om, which represents the sacred syllable that hindus intone to become one with the unknowable brahma, and the swastika. the swastika is a cross with branches bent at right angles that symbolize the eternal nature of brahma, pointing in all directions. worship. hindu worship does not have a formal structure. w

faith. accordingly, the history of hinduism has been without the violence that has characterized religious disputes in other faiths such as christianity and islam. at the same time, hinduism is a complex religion, with numerous sects and subsects. vaishnavas, saivas, and saktis overall, hinduism can be divided into three broad sects or classes: vaishnavas, who worship vishnu; saivas, who worship shiva; and saktis, who worship devi, or the mother aspect of god, a feminine principle that gives birth and nurtures. other major sects include the sauras, who worship the sun-god; the ganapatyas, who worship ganesh; and the kumaras, who worship skanda as the supreme god. the first major sect in hinduism is vaishnavaism, whose followers are called vaishnavas. this sect itself covers a number of br

rship a preferred deity, or god, although each deity is regarded as a reflection of one supreme god. according to the smartas, it is the one reality which appears to our ignorance as a manifold [diverse] universe of names and forms and changes. like the gold of which many ornaments are made, it remains in itself unchanged. such is brahman, and that art thou. chief among the gods of the smartas is shiva. the smartas, however, are extremely diverse and include at least forty-two different branches, many of them associated with different regions of india. the third major sect is the saktis, or saktism. saktism is followed by hundreds of thousands of indians, primarily in the bengal region. its chief characteristics are its view of god as a destroyer, its emphasis on the feminine, mother aspec

bove or goes beyond the limits of) the universe. in addition to brahma is vishnu, or krishna. vishnu is the preservergod, who preserves the creations of brahma. whenever dharma (defined as law, order, righteousness, duty, and religion) comes under threat, vishnu takes on one of ten incarnations, or physical forms, and travels from heaven to earth to set matters right. finally, hinduism recognizes shiva (often spelled siva, the destroyer. shiva embodies the erotic, or sexual, and is alternately compassionate and destructive. brahma, vishnu, and shiva can be thought of as the trinity of hindu gods. reincarnation and karma a core belief of hinduism has to do with the transmigration of the soul, what in the west is often called reincarnation. hindus believe that after death, one s soul is tran

us practices. a common saying among hindus is ekam sataha vipraha bahudha vandanti, which means 248 world religions: almanac hinduism the truth is one, but different sages wise people call it by different names. hindus accept five basic theological (religious) principles. these principles are: 1. god exists. there is one absolute ultimate reality. there is one trinity of gods (brahma, vishnu, and shiva) but these take several divine forms. 2. all humans are divine. 3. unity of existence is achieved through love. 4. all hindus should strive for religious harmony. 5. all hindus should have knowledge of the three gs: ganga (the sacred river, gita (the sacred scripture, and gayatri (the sacred mantra, or mystical formula that aids contemplation and meditation. additionally, hindus accept ten c

y different names in the different religions, their purpose is the same: to guide prayer. in hinduism, prayer beads are called rudraksha beads. the beads are strung onto strands and are worn by hindus to remind them of god s compassion for humanity and love for all. praying with rudraksha beads is thought to help one eliminate sin, improve knowledge and virtue, and achieve the reward of living in shiva s kingdom after death. rudraksha beads are made from a tree called the rudraksha, or blue marble. rudra comes from a sanskrit word meaning to cry. aksha means eye. rudra is another name for shiva. rudraksha beads, then, are known as shiva s tears. hindu texts tell the story of shiva who, after meditating for many years on the well-being of all living creatures, opened his eyes and cried tear

lso sometimes wear the tilaka. world religions: almanac 261 hinduism hindu deities there are a large number of deities, or gods and goddesses, that hindus can choose to devote themselves to when they worship and ask for blessings from brahma, the creator of all things. these deities, in turn, can take several forms, or manifestations. the central deities are the hindu trinity (brahma, vishnu, and shiva) but there are many more gods and goddesses that also represent important aspects of hindu beliefs. brahma: part of the hindu trinity. brahma is the god of creation. he created earth and the universe. brahma is usually represented with four heads and four arms. he is often depicted sitting on a lotus. devi: the divine mother. devi is the mother of life and is present in all women. she takes

eation. he created earth and the universe. brahma is usually represented with four heads and four arms. he is often depicted sitting on a lotus. devi: the divine mother. devi is the mother of life and is present in all women. she takes many forms, including that of durga and kali. devi is represented with eight arms and holds a sword in one hand. ganesh: the god of knowledge. ganesh is the son of shiva and parvati and is known to remove obstacles and cast blessings. he is shown with an elephant s head, a large belly, and four arms. hanuman: known for his courage and bravery. hanuman is loyal to rama and represents devotion and hope. hanuman is depicted as a monkey and holds a mace (staff) in one hand. kali: the goddess of destruction. kali is a dark-skinned goddess with eight hands, usuall

p. krishna is known for his bravery and fight against evil. he is often depicted in images as playing a flute, sometimes accompanied by his friend radha. lakshmi: the goddess of beauty, prosperity, and good fortune. lakshmi emerged from the milk ocean and is married to vishnu. she has four hands, one of which is always extended in blessing. parvati: also known as durga or kali. parvati is wife to shiva and is depicted as having eight arms, with either dark or very light skin. when parvati is shown with dark skin, she is in the form of kali, the goddess of destruction. parvati is worshipped for having a happy family life. rama: considered to be the ideal man, rama is the hero of the epic story the ramayana. he is shown with a bow and arrow or with his wife and brother. sarasvati: the goddes

he goddess of destruction. parvati is worshipped for having a happy family life. rama: considered to be the ideal man, rama is the hero of the epic story the ramayana. he is shown with a bow and arrow or with his wife and brother. sarasvati: the goddess of knowledge. sarasvati is brahma s wife and holds the powers of speech, learning, and wisdom. she is shown with four hands and dressed in white. shiva: the destroyer god of the hindu trinity. shiva has the power to both create and destroy life. he has long hair, through which the waters of the ganges river flow, and a serpent is coiled around his neck. vishnu: the preserver god of the hindu trinity. vishnu preserves the universe and existence. he is shown with four hands and dark blue skin. 262 world religions: almanac hinduism because hin

en involves presenting a statue or other image, representing a hindu god or goddess, with offerings such as fruit and water (while hinduism has many gods, all are considered to be manifestations, or forms, of the one god, brahma) according to one story, when sankara was fourteen he made a visit with his father to a hindu temple. during the night he saw mice running over the image of the hindu god shiva because they were attracted by the offerings of food placed before it. sankara was disturbed by this and turned away from worship that involved images. even as a youngster, then, he began to question hindu practices that he later came to believe they were not part of true, historical hinduism. sankara had many doubts about his religion. when a beloved uncle died five years after the incident

offended by dayananda sarasvati s boldness. it is believed that they poisoned him on the night of october 30, 1883. the accusation, however, was never proven, and the cause of dayananda sarasvati s death remains a mystery. for more information books dayananda saraswati, swami. in encyclopedia of world biography. 2nd ed. 17 vols. farmington hills, mi: gale research, 1998. an image of the hindu god shiva. dayananda sarasvati was disturbed when mice ran over an image of the god in a temple. this experience helped form his beliefs about how hinduism should be practiced. royalty-free/corbis. world religions: biographies 105 dayananda sarasvati jordens, j. t. f. dayananda sarasvati: his life and ideas. delhi, india: oxford university press, 1978. salmond, noel a. hindu iconoclasts: rammohun roy

e created. he himself is immaculate and pure. those who serve him are honored. o nanak, sing of the lord, the treasure of excellence. sing, and listen, and let your mind be filled with love. your pain shall be sent far away, and peace shall come to your home. the guru s word is the sound-current of the naad; the guru s word is the wisdom of the vedas; the guru s word is all-pervading. the guru is shiva, the guru is vishnu and brahma; the guru is paarvati and lakhshmi. even knowing god, i cannot describe him; he cannot be described in words. the guru has given me this one understanding: there is only the one, the giver of all souls. may i never forget him! if i am pleasing to him, then that is my pilgrimage and cleansing bath. without pleasing him, what good are ritual cleansings? i gaze up

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

its international headquarters, the house of the temple in washington, d.c. moreover, in the ritual ceremonies of the higher masonic degrees, the hindu pantheon of deities is honored as the true "holy trinity."1 in the hindu religion, the whole universe is said to be centered in the heart. the yogi, in meditation, is claimed to be listening to the heartbeat of the universe, which is the great god shiva's beating 308 codex magica heart. this expresses the basic oriental idea that divinity lies in the heart of every person, but needs to be "realized" or awakened. devotion to the secret chiefs within the illuminati structure, the initiate is taught in no uncertain terms that he must devote his whole heart to the "secret chiefs" the top elite who comprise the inner circle. his life must be ded

d into thinking that the prominent use of the triangle in its rituals and its display of icons has a christian purpose. but in his book, a bridge to light, an official scottish rite publication of the supreme mother council, 33, rex hutchins, 33 explains that the triangle of the masonic lodge represents pagan religions as well and he especially cites the hindu trinity of gods, brahma, vishnu, and shiva.3 i have mentioned elsewhere that a triangle symbol containing a letter "y" inside which divides it internally into three triangles is called the eye of the dragon, or dragon's eye. since freemasonry has its all-seeing eye which represents satan, the dragon, again we have a connection. the triangle and astrology in astrology we find the concept of the grand trine, which is considered very, v

the yoga institute and bookshop" yoga is very popular in the united states, though most do not understand that the yogic positions of hands and body represent hindu pagan religious symbols and doctrines. in this instance, ms. wescott sits in the upright position, legs crossed lotus-style, her hands in the mudra "ok" or circle. ok-sign of the divine king 515 a hindu swami and worshipper of the god shiva at the san marga sanctuary in hawaii. he is accompanied by a strange paper idol and a brazen cobra idol. buddha displaying the left-hand "ok" mudra. this drawing is from the herder dictionary of symbols (chiron publications, wilmette, illinois, 1986. that reference source explains it as "an eye in the hand of god signified god's creative wisdom" of course, this is not referring to the christ

hed fists 569 the color red but why the color red? could it have a relationship with the bible's identification of the whore of babylon as the woman in scarlet? also in the bible, we find that esau was born red (genesis 25:25, and god says "i have hated esau" the color red has a long and non-illustrious history of whoredom and violence. in pre-vedic india the people worshipped a primitive form of shiva as the "red god" and as "the howler" the god and planet mars was known by the ancients as the red god. in scandinavia, the major god, odin, had clothing, shield symbols and runes of red color. a hero viking's death became celebrated on the calendar as a "red-letter day" and thus we have this phrase in common use today. robin was the god of witches in the forest and when human sacrifices were

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

around 1500 to 1200 b.c.e, are transmuted to powerful evil beings with the advent of the new deities of indra and vishnu. the raksasas are a class of entities who attack humans with the intended goal of driving them insane or causing them material ruin. as in many theologies, there is an ambivalence concerning certain deities. in hinduism, the most terrifying of the gods, such as kali, durga, and shiva, although seemingly demonic and destructive, often perform deeds that ultimately turn out to be good. in the scriptures of the world religions, the chief of the legions and hordes of demons is known by various names: satan, lucifer, iblis, mara, and angra mainyu, among others. the word devil is derived from the greek diabolos, which means accuser or slanderer, and is one of the names for sat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

a form of reciprocity to the departed for all the acts of kindness that he or she performed during life. 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 superstitions, strange customs, taboos, and urban legends 227 black is considered the universal color of mourning. for the next week after a member of the jewish faith has died, the family mourns, sitting shiva, conducting religious services in the home. during this time, friends bring them food and express their condolences. the next month, a period known as sheloshim, the family does not go out to any type of entertainment. for the next 11 months (shanah, they say the prayer of kaddish every day. each year on the anniversary of their loved one s death, they pray the kaddish and burn a candle for

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

fs biochip implants guarantee slavery for the masses the freemasons there are those who claim that the freemasons constitute a powerful secret brotherhood of darkness that is planning to take over the world. according to some scholars of the occult, the masons f gsupreme architect of the universe h is none other than lucifer, who cloaks himself in masonic literature under such names as zoraster, shiva, abaddon, and other pagan-god disguises. the so-called gholy writings h of freemasonry, as well as their secret rites, passwords, initiations, and handshakes have their origins in the roman mystery religions, egyptian rituals, and babylonian paganism. often linked to the illuminati, freemasonry is said to have exerted its influence on every aspect of american society. including its currency

THE GOD OF THE WITCHES

ted, either masked or horned.sometimes the figure has a human body with a bull's head, sometimes the head and body are covered with ahairy skin, probably indicating a bull's hide. the most remarkable is that of a man with bull's horns on hishead, sitting cross-legged, and like the ari350ge figure surrounded with animals (plate iii. i. thisrepresentation was regarded in historic times as a form of shiva and is called pasupati "lord of animals".when in relief sculpture pasupati is three-faced, as here; but in figures in the round he has four faces. such arepresentation is a naive attempt to show the all-seeing god, and is found in europe in the four-faced janus.it is still uncertain whether the four-faced form arose independently in india and europe, or whether one isthe prototype of the oth

THE KEY TO THE MYSTERIES

divided the metaphysical world into two intellectual zones, one white and luminous, enclosing positive ideas, the other black and obscure, containing negative ideas, and which has given to the synthesis of the first, the name of god, and to that of the other, the name of the devil or of satan. the sign of the lingam borne upon the forehead is in india the distinguishing mark of the worshippers of shiva the destroyer; for that sign being that of the great magical arcanum, which refers to the mystery of universal generation, to bear it on the forehead is to make profession of dogmatic shamelessness "now" say the orientals "the day when there is no longer modesty in the world, the world, given over to debauch which is sterile, will end at once for lack of mothers. modesty is the acceptance of

e formula of god is to be god. to know the secret or the formula of the devil is to be the devil. 285 to wish to be at the same time god and devil is to absorb in one's self the most absolute antinomy, the two most strained contrary forces; it is the wish to shut up in one's self an infinite antagonism. it is to drink a poison which would extinguish the suns and consume the worlds<shiva, the patron of adepts, who drank the poison generated by the churning of the 'milk ocean (see bhagavata purana skandha viii, chaps. 5- 12) levi therefore means in this passage the exact contrary of what he pretends to mean. otherwise this "be good, and you will be happy" chapter would scarcely deserve the title "arcanum arcanorum- o.m> illustration on page 286 described: this is a pentagram

THE MARTINIST OPERATIVE GENERAL RITUAL

he other, and a confidant of god (koran iv.40) 6. and god said to jesus: i shall send death unto thee and shall raise thee to me. thou shalt be separated from the infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the rep

THE MIDDLE PILLAR

e twenty-five traditional sub-elements of the western system. in the golden dawn system, the tattvas are used for skrying and astral projection. 5. a plexus is a network, especially of nerves, blood vessels, or lymphatics. 6. the traditional colors listed here are taken from the shut-chakra, a tantric text. 7. the alternate colors given for the chakras are taken from the tantric text known as the shiva sanhita. h. p. b.'s (helena petrovna blavatsky) theosophical t e a h g s attributed the color red-orange to this center. 8. or rose-colored according to h. p. b. 9. h. p. b. has it as green. 10. h. p. b. has it as yellow. 11. h. p. b. has it as light blue. 12. h. p. b. has it as dark blue-violet. 13. h. p. b. has it as violet. 14. many authorities do not consider the "thousand-petalled lotus

sis- amoun horus- osiris ra hathor- anubis khnum shu khonsu geb aither- uranus rhea hera zeus ares- apollo- aphrodite- hermes- artemis- demeter aether- coelus juno- jupiter mars- sol- venus- mercury- diana- ceres dagda- lugh danu- llyr morrigan- angus mac og brigit- ogma- cerridwen- cemunnos ymir- odin frigga- frey thor t y balder- freya- loki bragi nanna- nerthus brahman- vishnu mahasakti- indra shiva- krishna surya lakshmi pamati hunuman- chandra soma ganesha daath nephthys hypnos janus arianrhod heimdall aditi- pushan color and visualization as regardie stated in chapter five, once students are familiar with the basic exercise of the middle pillar (and the three pillars, they can expand their practices by visualizing the sephiroth in their appropriate colors: kether is white, chokmah is

THE SECRET RITUALS OF THE OTO

: glory unto thee, begetter, transmitter, transmuter (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, who art hidden in the pyramid (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, whom men have worshipped in all form (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: iacchus, pan, khem, amoun, shiva, priapus, jahweh (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, whose true name may not be spoken (sign of adoration) all: we adore thee, evoe! we adore thee, iao! m.w.s: glory unto thee, master of magick, lord of life (sign of adoration) all: we adore thee, evoe! we adore thee, iao! file//c /documents%20and%20settings/michael..secret%20rituals%20of

rn them to your own destruction. xiv a reproof hear then, dearly beloved, this reproof. first, strengthen to the uttermost the power of restraint by daily practice as is taught by the hindus and arabs, masters of this science, in their books file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (9 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. shiva sanhita hathayoga pradipika kama sutra ananga ranga the scented garden of the sheikh nefzawi and many others. secondly, avoid the dangers of inadvertence by constant and regular practice (a) of the greater and (b) the lesser works of an epopt and pontiff of the illuminati and (c) of the mystery of the new holy kingdom. thirdly, sleep always in a consecrated circle or in a room full of holy i

TYSON DONALD NEW MILLENNIUM MAGIC

of view, and must choose one or the other alternative. a necessary evolution of the basic concept of choice was the varieties of possi- bility inherent in any decision. every question can yield three possible answers: yes; no; and yesino. this triplicity is expressed in all the holy trinities of gods the world has known. in christianity it is father, holy ghost, and son. in hinduism it is brahma, shiva, and vishnu. tn the faith of the ancient egyptians it was osiris, isis, and horus. symbolically it is embodied in the triskelion, a design of three appendages radiating from a center point, which occurs in such diverse cultures as the celtic, greek, and native american. 7: affirmation the seventh point is the essential yes, a rushing forth with purpose, an assertion that may be called male i

TYSON DONALD SOUL FLIGHT

of scotland" at other times she passes by travelers in a splendid procession, composed of hundreds of guards and courtiers and ladies in waiting. the prominent, active role of the fairy queen, in contrast to the more authoritative yet passive role of the king, expresses the feminine nature of all energy or force, which is recognized in the tantra texts of the hindus as the goddess shakti. the god shiva, the initiating spark, is essential and yet to some extent impotent, in the sense that he acts only in a secondary way through his agents, whereas shakti acts directly of her own accord. we see exactly the same dynamic in the game of chess. the king is the most important piece on the board-when the king is lost the game is forfeited-yet he has little power of his own. the greatest active pow

TYSON DONALD THE POWER OF THE WORD

at the back of our throat. the consequence of this inherent difference between vowels and consonants is that vowels have power and consonants, for the most part, do not. both are necessary to form words, but the vowels are the vitality of the words, and the consonants merely act as a template to limit and shape that vital energy into a unique pattern. magically, vowels are masculine and represent shiva or shakta, the creative god force that embodies everything but is itself without form; consonants are feminine and represent shakti, the formative goddess force that has no inherent creativity but enables all creation. the most famous of eastern mantras, om or aum, involves the prolonged sustaining of the 0 sound, which causes a strong vibration in the diaphragm, chest cavity, and throat, fo

UNLEASHING THE BEAST

cial of sexual acts- namely, masturbation, oral consumption of sexual fluids and homosexual intercourse- the ultimate keys to magical power. in other words, he set out to usher in his own new aeon by smashing and tearing down the entire social-moral structure of the world in which he was raised.lxi theodor reuss -150- iv. the yoga of sex: tantra and other exotic imports from the mysterious orient shiva, the destroyer, is asleep, and when he opens his eye the universe is destroyed..but the "eye" of shiva is also his lingam [phallus. shiva is himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishment of the great work--all these are different ways of saying the same thing--crowley, the book

his confessions that it was the indian worship of the lingam that helped change his attitudes toward sex and to see that the sexual organ can be a source of spiritual power and an object of veneration. unlike repressed and neurotic modern western society, india had long known the inherent divinity of sexuality and the human body: one of the great insights of south india is the great temple of the shiva lingam. i spent a good deal of time in its courts meditating on the mystery of phallic worship..my instinct told me that blake was right in saying "the lust of the goat is the glory of god" but i lacked the courage to admit it. the result of my training had been to obsess me with the hideously foul idea that inflicts such misery on western minds and curses life with civil war. europeans cann

rough the tissues of the body. the organs thus act as a siphon to draw constantly fresh supplies of life from the cosmic reservoir, and flood the body with their fructifying virtue. initiates will notice also that these heathen philosophers have made one further march towards the truth when they say that the sun and moon must be united before the reabsorption (see almost any tantra, in particular shiva sanhita).lxxvi -154- for these reasons, many authors have speculated that crowley did in fact have some extensive knowledge of tantra. thus lawrence sutin makes the argument that crowley may have first been introduced to the more radical left-hand (vamacara) form of tantra in ceylon as early 1901. infamous for its use of normally forbidden substances, such as meat, wine and sexual intercours

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

nters (chakras) located along the axis of the spinal column. at the base of these lies the great goddess as power (shakti) hidden in the human body, which is imagined in the form of a coiled serpent (kundalini. the aim of kundalini yoga is to awaken this serpent power and to raise it through the seven energy centers where it will ultimately be united with the supreme masculine principle, the god, shiva, who is imagined as dwelling in a thousand-petalled lotus at the top of the head. crowley more or less accepts this basic system of seven chakras and the serpent power; yet, quite remarkably, he also adds a special set of lower chakras located beneath the lowest energy center (the muladhara or root, in the regions of the anus, the prostate gland (or urethra-cervix region in the female) and t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

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

hate the arcanum a.z.f. chinese alchemy is the foundation of the authentic schools of yoga. the yellow lodges are schools of regeneration. infrasexual people mortally hate the schools of regeneration. el once se descompone kabal sticamente as: 1 m s 1 igual 2 (1 masculino; 2 femenino. los pares de opuestos de la santa alkimia positivo= negativo activo= pasivo osiris= isis baal bel= astarte istar shiva= parvati esposo= esposa padre= madre sol= luna fuego= agua calor= fr o vol til= fijo azufre= mercurio alkimia china el cielo es masculino, como yang y su elemento es el fuego. la tierra es femenina, como ying y su elemento es el agua. en la doctrina tao sta hallamos tantrismo blanco. el ying yang y el drag n y el tigre son el eje del tao smo. seg n la interpretaci n tao sta el ying yang es e

WHO ARE THE DRACONIANS

from naga, the serpent. high up in the mountains lies roerich's estate. having been an artist of note, his two-sided house contains a museum of his paintings "as i began my ascent on the mountain path, i saw a tall grey-haired sadhu (hermit, sitting by a mountain torrent. in his hand he held a cobra-shaped staff, which together with the markings on his forehead, signified that he was a devotee of shiva. during the earlier, more peaceful times of the british raj, these pilgrims would travel to the lake of the great nagas, lake manosarowar, or to mount kailas, the abode of shiva (a "god" apparently tied-in with the nagas- branton, in tibetan territory. i climbed the mountain and reached the terrace on which roerich's house is built. i spent an hour studying (his) paintings. on the way back i

WORKING CEPHALOEDIUM VERSION 1

mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phall

WORKING CEPHALOEDIUM VERSION 2

t mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallu

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d gold is sifjar haddr (sifae peplum, because, when loki cut off her hair, a new and finer crop was afterwards forged of gold (sn. 119. 130. also a herb, polytrichum aureum, bears the name haddr sifjar. expositors see in this the golden fruits of the earth burnt up by fire and growing up again, they liken sif to ceres, the ^avot] ai]fn]r't]p (ii. 5, 500; and with it agrees the fact that the slav. siva is a gloss on 'ceres dp.i 310 goddesses. frumenti (hanka's glosses 5* 6; only the s in the word seems to be the slav, zliivete= zh, and v does not answer to the teut. r, b, p. the earth was thor's mother, not his wife, yet in sn. 220 we do find the simple sif standing for earth. to decide, we ought to have fuller details about sif, and these are wholly wanting in our mythology. nowhere amongs

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

"alhim (elohim) is the exoteric word for gods<"gods" are the forces of nature; their "names" are the laws of nature. thus they are eternal, omnipotent, omnipresent and so on; and thus their "wills" are immutable and absolute> it is the masculine plural of a feminine noun, but its nature is principally feminine<form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from one into the others. they are, as it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the ce

and the love of caesar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, and the love of cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st. francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shirazi for allah, of st ignatius loyola for mary, and many more. now do thou take one such story every night, and enact it in thy mind, gra

ALEISTER CROWLEY EQ I 1

tic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, round the frozen halls of the north. everywhere- everywhere! and yet now thou art again god, nameless to the elect- o thou vast inscrutable pleroma built in the nothingness of our

ALEISTER CROWLEY EQUINOX EQ I 1 2

e devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i've made it! i started to attempt to awaken the kundalini the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sushumna; and instead of pumping the prana up and down the sushumna until siva was united with sakti in the sahasrara-cakkram, i tried god knows why; i'm stupider than an ass or h c to work the whole operation in muladhara with the obvious result. there are only two more idiocies to perform one, to take a big dose of hashish and record the ravings as if they were samadhi; and two, to go to church. i may as well give up. 85 yet here answers me the everlasting yea an

ALEISTER CROWLEY EQUINOX EQ I 4 2

in everything was in reality brand new" as zunz 335 says. he does not understand it, but he is not alone in this. few understand the qabalah; and therefore few talk sense about the pentateuch. we recommend duff, d. d, to study "a note on genesis" in vol. i, no. 2, the equinox, after which if he still considers it "fancied" we shall be ready to discuss it with him. b. rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to slay the whole of the opposing eleven each time you are bowled. but perhaps siva had a reputation to keep up; we'll ask kali. vishnu. ritual, faith, and morals. by

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

of aiding the evolution of the three worlds, concern themselves principally with the seven syllables of the word of their degree or initiated grade. the three words which blend the seven are seldom used except under the direct sanction of one of the departmental heads (according to the syllable involved each word is directly connected with the triple aum, and therefore with the brahma, vishnu, or siva aspect, of which the three heads are the planetary representatives. when any initiate desires to use, for evolutionary purposes, the entire word as a unit, the sanction of the assembled lodge has to be gained, for such a word affects the matter of an entire plane within a planetary scheme, and consequently the matter of those planes which are subsidiary to the one involved. for instance, an i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ngs is to understand the nature of the entire cosmos divisible as two hemispheres, the one being the land of the sun-rise of thought eternal and the other being "the pillar to the west upon whose face the rising sun of thought eternal poureth forth its most glorious waves" they are representatives for us (the poor children of the dust of the ground) of the two great powers known in the puranas as siva and vishnu, the universal sower and reaper, who by their interaction are said to support the universe of progress. some thoughts on the gita, pp. 92-3. 190 18: the stanzas at the beginning of volume ii of the secret doctrine make these failures apparent. s. d, ii, 195, 201, 721, 728. the failure of the buddha. see s. d, iii, 376-588. the imperfect gods are referred to in s. d, i, 214, 449; ii

BLAVATSKY H P ANTHROPOGENESIS

hat "asphujit (this "planet) adopted the earth, the progeny of the moon "who overgrew its parent and gave much trouble" a reference to the occult connection between the two. the regent (of the planet) sukra* loved his adopted child so well that he incarnated as usanas and gave it perfect laws, which were disregarded and rejected in later ages. another allegory, in harivansa, is that sukra went to siva asking him to protect his pupils, the daityas and asuras, from the fighting gods; and that to further his object he performed a yoga rite "imbibing the smoke of chaff with his head downwards for 1,000 years" this refers to the great inclination of the axis of venus (amounting to 50 degrees, and to its being enveloped in eternal clouds. but it relates only to the physical constitution of the p

for primitive or initial generative powers for the purposes of human procreation. adam is red, and so also are brahma-viraj and mars- god and planet. water is the blood of the earth; therefore, all these names are connected with earth and water "it takes earth and water to create a human soul" says moses. mars is identical with kartikeya god of war (in one sense- which god is born of the sweat of siva, siva gharmaja and the earth. in the mahabharata he is shown as born without the intervention of a woman. and he is also called "lohita" the red, like adam, and the other "first men" hence, the author of "the source of measures" is quite right in thinking that mars (and all the other gods of like attributes "being the god of war and of[[footnote continued on next page[[vol. 2, page] 44 the se

he wonderful chronology of bentley, who wrote in days when biblical chronology was still undisputed; and also according to that of those modern orientalists who dwarf the hindu dates as far as they can* now sri is the daughter of bhrigu, one of the prajapatis and rishis, the chief of the bhrigus "the consumers" the aerial class of gods. she is lakshmi, the wife of vishnu, and she is "the bride of siva (gauri, and she is sarasvati "the watery" the wife of brahma, because the three gods and goddesses are one, under three aspects. read the explanation by parasara, in vishnu purana in bk. i, ch. viii (vol. i, wilson's trans, p. 119, and you will understand "the lord of sri" is the moon, he says, and "sri is the wife of narayana, the god of gods; sri or lakshmi (venus) is indrani, as she is sar

ry well stand for the alter egos of the four kumaras- sanat-kumara, sananda, sanaka, and sanatana. the former deities, whose reputed father was vulcan, were often confounded with the dioscuri, corybantes, anaces, etc; just as the kumara, whose reputed father is brahma (or rather, the "flame of his wrath" which prompted him to perform the ninth or kumara creation, resulting in rudra or nilalohita (siva) and the kumaras, were confounded with the asuras, the rudras, and the pitris, for the simple reason that they are all one- i.e, correlative forces and fires. there is no space to describe these "fires" and their real meaning here, though we may attempt to do so if the third and fourth volumes of this work are ever published. meanwhile a few more explanations may be added. the foregoing are a

in our conceptions, the all in nature and its mind. pro-mater is divine fire. it is the creator, the destroyer, the preserver. the primitive names of the gods are all connected with fire, from agni, the aryan, to the jewish god who "is a consuming fire" in india, god is called in various dialects, eashoor, esur, iswur, and is'vara, in sanskrit the lord, from isa, but this is primarily the name of siva, the destroyer; and the three vedic chief gods are agni (ignis, vayu, and surya- fire, air, and the sun, three occult degrees of fire. in the hebrew[[hebrew (aza, means to illuminate, and[[hebrew (asha) is fire. in occultism "to kindle a fire" is synonymous to evoking one of the three great fire-powers, or "to call on god" in sanskrit osch or asch is fire or heat; and the egyptian word osiris

ms destined to fashion the tabernacles of the less progressed monads, whose turn it was to incarnate. these "forms" are called "sons of yoga" because yoga (union with brahma exoterically) is the supreme condition of the passive infinite deity, since it contains all the divine energies and is the essence of brahma, who is said (as brahma) to create everything through yoga power. brahma, vishnu and siva are the most powerful energies of god, brahma, the neuter, says a[[footnote(s[[footnote continued from previous page] tion" it is answered "study first the abc of occult alchemy" in their anxiety, however, to identify pymander "the mouth of mystery" with st. john the baptist prophetically, they thus identified also the 7 kabeiri and the assyrian bulls with the cherubs of the jews and the apos

hrastus, is only another, but feebler sun (de ventis 17. see decharme, p. 655* see "book of enoch* adam (kadmon) is, like brahma and mars, the symbol of the generative and creative power typifying water and earth- an alchemical secret "it takes earth and water to create a human soul" said moses. mars is the hindu mangala, the planet mars, identical with kartikeya, the "war-god" born of gharma-ja (siva's sweat) and of the[[footnote continued on next page[[vol. 2, page] 125 jah-hovah androgynous. separating into man and woman, and becoming jah-heva in one form, or race, and cain and abel (male and female) in its other form or race- the double-sexed jehovah- an echo of its aryan prototype, brahma-vach. after which come the third and fourth root-races of mankind- that is to say, races of men a

er absurd the term may sound to a scientific ear- and also to subsequent cosmogony; to the great flood of waters (matter) in chaos, awakened and fructified by those spirit-rays which were swamped by, and perished in, the mysterious differentiation- a pre-cosmic mystery, the prologue to the drama of being. anu, bel, and noah preceded adam kadmon, adam the red, and noah; just as brahma, vishnu, and siva preceded vaivasvata and the rest (see "isis unveiled" vol. ii, pp. 420 et seq, where one or two of the seven meanings are hinted at) all this goes to show that the semi-universal deluge known to geology (first glacial period) must have occurred just at the time allotted to it by the secret doctrine: namely, 200,000 years (in round numbers) after the commencement of our fifth race, or about th

les. the forthcoming 6th sub race- which may begin very soon- will be in its satya (golden) age while we reap the fruit of our iniquity in our kali yuga[[vol. 2, page] 148 the secret doctrine. brahman, a daughter only was obtained- ila. then "through the favour of the gods" her sex is changed and she becomes a man, su-dyumna. then she is again turned into a woman, and so on; the fable adding that siva and his consort were pleased that "she would be male one month and female another" this has a direct reference to the third root-race, whose men were androgynes. but some very learned orientalists think (see "hindu classical dictionary) and have declared that "ila was primarily food, nourishment, or a libation of milk; thence a stream of praise, personified as the goddess of speech" the "prof

dy was devoid of all understanding (mind, intelligence, and will. the inner being (the higher self or monad, though within the earthly frame, was unconnected with it. the link, the manas, was not there as yet. 2. from the first (race) emanated the second, called the "sweat-born* and[[footnote(s* whom manu calls "our paternal grandfathers (iii, 284. the rudras are the seven manifestations of rudra-siva "the destroying god" and also the grand yogi and ascetic* see ii, 1, commentary* to speak of life as having arisen, and of the human race as having originated, in this absurdly unscientific way, in the face of the modern pedigrees of man, is to court instantaneous annihilation. the esoteric doctrine risks the danger, nevertheless, and even goes so far as to ask the impartial reader to compare

39. the dhyan chohan is represented with four arms, another allusion to the four races. for while two are folded, the third hand holds a lotus (padmapani "the lotus-bearer, this flower symbolizing generation, and the fourth holds a serpent, emblem of the wisdom in his power. on his neck is a rosary, and on his head the sign of water[[diagram- matter, deluge- while on his brow rests the third eye (siva's eye, that of spiritual insight. his name is "protector (of tibet "saviour of humanity" on other occasions when he has only two arms, he is chenresi, the dhyani and bhodisatva, chakna-padmakarpo "he who holds a lotus" his other name is chantong "he of the 1,000 eyes" when he is endowed with a thousand arms and hands, on the palm of each of which is represented an eye of wisdom, these arms ra

's head and horns are ever the symbol of generating power and of reproductive force, and are phallic. as we have shown, it is daksha who establishes the era of men engendered by sexual intercourse. but this mode of procreation did not occur suddenly, as one may think, and required long ages before it became the one "natural" way. therefore, his sacrifice to the gods is shown as interfered with by siva, the destroying deity, evolution and progress personified, who is the regenerator at the same time; who destroys things under one form but to recall them to life under another more perfect type. siva-rudra creates the terrible virabhadra (born of his breath) the "thousand-headed, thousand-armed (etc) monster, and commissions him to destroy the sacrifice prepared by daksha. then virabhadra "ab

pymander* the allegory of the fire of prometheus is another version of the rebellion of the proud lucifer, who was hurled down to the bottomless pit, or simply unto our earth, to live as man. the hindu lucifer, the mahasura, is also said to have become envious of the creator's resplendent light, and, at the head of inferior asuras (not gods, but spirits, to have rebelled against brahma; for which siva hurled him down to patala. but, as philosophy goes hand in hand with allegorical fiction in hindu myths, the devil is made to repent, and is afforded the opportunity to progress: he is a sinful man esoterically, and can by yoga devotion, and adeptship, reach his status of one with the deity, once more. hercules, the sun-god, descends to hades (the cave of initiation) to deliver the victims fr

vidual personalities- the bliss of sidereal existence for the curse of terrestrial life. this voluntary sacrifice of the fiery angels, whose nature was knowledge and love, was construed by the exoteric theologies into a statement that shows "the rebel angels hurled down from heaven into the darkness of hell- our earth. hindu philosophy hints at the truth by teaching that the asuras hurled down by siva, are only in an intermediate state in which they prepare for higher degrees of purification and redemption from their[[footnote(s* explaining the kabala, dr. h. pratt says "spirit was to man (to the jewish rabbin, rather) a bodiless, disembodied, or deprived, and degraded being, and hence was termed by the ideograph nahash 'deprived' represented as appearing to and seducing the human race- me

on seven different centres of the continent of that period. though all of one common origin, yet for reasons given their potentialities and mental capabilities, outward or physical forms, and future characteristics, were very different* as to their complexions, there is a suggestive allegory told in linga purana. the kumdra- the rudra gods, so called (see further, are described as incarnations of siva, the destroyer (of outward forms, named also vamadeva. the latter, as a kumara, the "eternal celibate" the chaste virgin youth, springs from brahma in each great manvantara, and "again becomes four; a reference to the four great divisions of the human races, as regards complexion and type- and three chief variations of these. thus in the 29th kalpa- in this case a reference to the transformat

ed also vamadeva. the latter, as a kumara, the "eternal celibate" the chaste virgin youth, springs from brahma in each great manvantara, and "again becomes four; a reference to the four great divisions of the human races, as regards complexion and type- and three chief variations of these. thus in the 29th kalpa- in this case a reference to the transformation and evolution of the human form which siva ever destroys and remodels periodically, down to the manvantaric great turning point about the middle of the fourth (atlantean) race- in the 29th kalpa, siva, as swetalohita, the root kumara, becomes, from mooncoloured, white; in his next transformation- he is red (and in this the exoteric version differs from the esoteric teaching; in the third- yellow; in the fourth- black. esotericism now

BLAVATSKY H P COSMOGENESIS

xistent plastic essence and the root of all things, viewed in the same dual light as the vedantin views his parabrahm and mulaprakriti, the one under two aspects. it seems indeed extraordinary to find great scholars speculating on the possibility of the vedanta, and the uttara- mimansa especially, having been "evoked by the teachings of the buddhists[[footnote(s* in india it is called "the eye of siva" but beyond the great range it is known as "dangma's opened eye" in esoteric phraseology* dangma means a purified soul, one who has become a jivanmukta, the highest adept, or rather a mahatma so-called. his "opened eye" is the inner spiritual eye of the seer, and the faculty which manifests through it is not clairvoyance as ordinarily understood, i.e, the power of seeing at a distance, but ra

re not separated, and their union is life" here we find the unmistakeable echo of the archaic secret doctrine, as now expounded. only the latter does not place at the head and evolution of life "the father" who comes third and is the "son of the mother" but the "eternal and ceaseless breath of the all" the mahat (understanding, universal mind, thought, etc, before it manifests itself as brahma or siva, appears as vishnu, says sankhya sara (p. 16; hence mahat has several aspects, just as the logos has. mahat is called the lord, in the primary creation, and is, in this sense, universal cognition or thought divine; but "that mahat which was first produced is (afterwards) called ego-ism, when it is born as "i" that is said to be the second creation (anugita, ch. xxvi. and the translator (an ab

ll the later divine sons from immaculate mothers. it is greatly corroborated by the significant fact that anna (the name of the mother of the virgin mary) now represented by the roman catholic church as having given birth to her daughter in an immaculate way("mary conceived without sin, is derived from the chaldean ana, heaven, or astral light, anima mundi; whence anaitia, devi-durga, the wife of siva, is also called annapurna[[footnote(s* we find the same expression in egypt. mout signifies, for one thing "mother" and shows the character assigned to her in the triad of that country "she was no less the mother than the wife of ammon, one of the principle titles of the god being "the husband of his mother" the goddess mout, or mut, is addressed as "our lady" the "queen of heaven" and of "th

he above with a like invocation in the hindu scriptures- undoubtedly as old, if not far older. here it is parasara, the aryan "hermes" who instructs maitreya, the indian asclepios, and calls upon vishnu in his triple hypostasis "glory to the unchangeable, holy, eternal supreme vishnu, of one universal nature, the mighty over all; to him who is hiranyagarbha, hari, and sankara (brahma, vishnu, and siva, the creator, the preserver, and the destroyer of the world; to vasudeva, the liberator (of his worshippers; to him whose essence is both single and manifold; who is both subtile and corporeal, indiscreet and discreet; to vishnu the cause of final emancipation, the cause of the creation, existence, the[[vol. 1, page] 287 alone the eternal is rest. end of the world; who is the root of the worl

lly refrain) from making any direct contribution to scientific knowledge, they have never stumbled upon any statement which will not abide the light of advancing science("primeval man" p. 14[[vol. 1, page] 324 the secret doctrine. adam and a yellow adam* were they hindus enumerating the rebirths of vamadeva from the linga purana, they could say little more. for, enumerating the repeated births of siva, the latter show him in one kalpa of a white complexion, in another of a black colour, in still another of a red colour, after which the kumara becomes "four youths of a yellow colour" this strange coincidence, as mr. proctor would say, speak only in favour of scientific intuition, as siva-kumara represents only allegorically the human races during the genesis of man. but it led to another in

ock[[vol. 1, page] 341 one tree of knowledge. mithras is the son of bordj, the persian mundane mountain* from which he flashed out as a radiant ray of light. brahma, the fire-god, and his prolific consort; and the hindu agni, the refulgent deity from whose body issue a thousand streams of glory and seven tongues of flame, and in whose honour certain brahmans preserve to this day a perpetual fire; siva, personated by the mundane mountain of the hindus, the meru: these terrific fire-gods, who are said in the legend to have descended from heaven, like the jewish jehovah, in a pillar of fire, and a dozen other archaic double-sexed deities, all loudly proclaim their hidden meaning. and what could these dual myths mean but the psychochemical principle of primordial creation? the first evolution

philosophical idea of cosmogony. swans are frequently found associated with apollo, as they are the emblems of water and fire (sun-light also, before the separation of the elements. our modern symbologists might profit by some remarks made by a well-known writer, mrs. lydia maria child "from time immemorial an emblem has been worshipped in hindostan as the type of creation, or the origin of life. siva or the mahadeva being not only the reproducer of human forms, but also the fructifying principle, the generative power that pervades the universe. the maternal emblem is likewise a religious type. this reverence for the production of life, introduced into the worship of osiris the sexual emblems. is it strange that they regarded with reverence the great mystery of human birth? were they impur

four heads of the four rivers of eden, etc, etc) and which "four" allegorically are symbolized by the cube in all its various and mystical meanings. the christians- especially the greek and latin churches- have fully adopted the symbol, and see in it a commemoration of life eternal[[footnote(s* his triadic goddesses are sati and anouki* phtah was originally the god of death, of destruction, like siva. he is a solar god only by virtue of the sun's fire killing as well as vivifying. he was the national god of memphis, the radiant and "fair-faced god (see saqquarah bronzes, saitic epoch* the brahmanda purana contains the mystery about brahma's golden egg fully; and this is why, perhaps, it is inaccessible to the orientalists, who say that this purana, like the skanda, is "no longer procurabl

aya before which fourteen manvantaras elapse, having over them as many presiding manus, and at whose close occurs the "incidental" or brahma's dissolution, it is said in vishnu purana, in condensed form, that "at the end of a thousand periods of four ages, which complete a day of brahma, the earth is almost exhausted. the eternal avyaya (vishnu) assumes then the character of rudra (the destroyer, siva) and re-unites all his creatures to himself. he enters the seven rays of the sun and drinks up all the waters of the globe; he causes the moisture to evaporate, thus drying up the whole earth. oceans and rivers, torrents and small streams, are all exhaled. thus fed with abundant moisture the seven solar rays become sevens suns by dilation, and they finally set the world on fire. hari, the des

heaven, and, with the greeks, diana on earth, who presided over child-birth and life: with the egyptians, she was hekat (hecate) in hell, the goddess of death, who ruled over magic and enchantments. more than this: as the personified moon, whose phenomena are triadic, diana-hecate-luna is the three in one. for she is diva triformis, tergemina, triceps- three heads on one neck* like brahma-vishnu-siva. hence she is the prototype of our trinity, which has not always been entirely male. the number seven, so prominent in the bible, so sacred in its seventh (sabbath) day, came to the jews from antiquity, deriving its origin from the four-fold number 7 contained in the 28 days of the lunar month, each septenary portion thereof being typified by one quarter of the moon. it is worth the trouble o

o ignore the higher hierarchies, and have made of some of them (zodiacal constellations and planetary gods) their patriarchs, thus euhemerizing the[[footnote(s* a caricatured and dwarfed vedantin notion of parabrahmam containing within itself the whole universe as being that boundless universe itself, and there existing nothing outside of itself* just as they are to this day in india, the bull of siva and the cow representing several sakti- goddesses* hence the worship of the moon by the hebrews "male and female, created he them[[vol. 1, page] 391 the time periods. purely theosophical idea and dragging it down to the level of sinful humanity (see section "holy of holies" in the "symbolism" of book ii) the mss. from which the above is extracted explains very clearly to what hierarchy of god

om, that falls into primordial cosmic matter (first manifestation; then the androgyne result, the dual male and female abstract force, personified (second stage; this separates itself finally, in the third, into seven forces, called the creative powers by all the ancient religions, and the[[footnote(s* this egyptian word naja reminds one a good deal of the indian naga, the serpent-god. brahma and siva and vishnu are all crowned with, and connected with nagas- a sign of their cyclic and cosmic character[[vol. 1, page] 438 the secret doctrine "virtues of god" by the christians. the later explanation and metaphysical abstract qualifications have never prevented the roman and greek churches from worshipping these "virtues" under the personifications and distinct names of the seven archangels

ruth about the devas is very plainly stated further on. this "creation" says the text, is both primary (prakrita) and secondary (vaikrita. it is the latter, as regards the origin of the gods from brahma (the personal anthropomorphic creator of our material universe; it is the former (primary) as affecting rudra, who is the immediate production of the first principle. rudra is not alone a title of siva, but embraces agents of creation, angels and men, as will be shown further on* neither plant nor animal, but an existence between the two[[vol. 1, page] 456 the secret doctrine. for that same reason, divine man on earth. and this is why we find in the puranas "the fifth, the tairyagyonya creation, was that of animals, and (vi. the urdhvasrotas creation, or that of divinities (vishnu purana bo

riod, for the progress of mankind* the commentator of the vishnu purana corroborates it, by remarking that "these sages live as long as brahma; and they are only created by him in the first kalpa, although their generation is very commonly and inconsistently introduced in the varaha, or padma kalpa (the secondary. thus, the kumaras are, exoterically "the creation of rudra or nilalohita, a form of siva, by brahma, and of certain other mind-born sons of brahma. but, in the esoteric teaching, they are the progenitors of the true spiritual self in the physical man- the higher prajapati, while the pitris, or lower prajapati, are no more than the fathers of the model, or type of his physical form, made "in their image" four (and occasionally five) are mentioned freely in the exoteric texts, thre

s to the virgin in heaven, to the celestial virgin of the alchemists, and even to the "waters of grace" of the modern baptist[[vol. 1, page] 459 the patron-guide of israel. the howling and terrific destroyer of human passions and physical senses, which are ever in the way of the development of the higher spiritual perceptions and the growth of the inner eternal man- mystically* are the progeny of siva, the mahayogi, the great patron of all the yogis and mystics of india. they themselves, being the "virgin-ascetics" refuse to create the material being man. well may they be suspected of a direct connection with the christian archangel michael, the "virgin combatant" of the dragon apophis, whose victim is every soul united too loosely to its immortal spirit, the angel who, as shown by the gno

well may they be suspected of a direct connection with the christian archangel michael, the "virgin combatant" of the dragon apophis, whose victim is every soul united too loosely to its immortal spirit, the angel who, as shown by the gnostics, refused to create just as the kumaras did (see book ii "the mystic dragons and their slayers. does not that patron-angel of the jews preside over saturn (siva or rudra, and the sabbath, the day of saturn? is he not shown of the same essence with his father (saturn, and called the "son of time" kronos, or kala (time, a form of brahma (vishnu and siva" and is not "old time" of the greeks, with its scythe and sand-glass, identical with the "ancient of days" of the kabalists, the latter "ancient" being one with the hindu "ancient of days" brahma (in hi

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of fall and winter followed by the return of spring and summer; the lead figure represnting the spirit of vegetation. from witchcraft here are "the myth of the goddess" as found in (a) gardnerian wicca and (b) saxon wicca "now g* had never loved, but she would solve all the mysteries, even the mystery of death; and so

DAVID ICKE THE BIGGEST SECRET

posed by the unelected dictatorship in brussels. the european union is truly a fasciststate in accordance with the fascist symbol.another form of symbolism is known as reverse speech or word inversion. a greatdeal more research is being done into this today and it is one of the mysteries held bythe brotherhood since ancient time. under this system, for instance, the car hirecompany, avis, becomes siva, one of the gods in the hindu triad or trinity. the symbolof siva is the penis and, like neptune and satan, siva is usually pictured with atrident.13 avis, which is owned by the brotherhoods international telephone andtelegraph, have formerly registered the words wizard and golden file astrademarks, as in the wizard of avis. sun and sex rite symbolism is constantly usedin advertising by the b

DION FORTUNE MYSTICAL QABALA

d the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the eleme

os designed to propitiate an imaginary moloch of a deity, for they shall be sterile and sinful. equally unhappy the people whose morality outrages the sanctity of natural process and in plucking the flower has no regard for the fruit, for they shall be diseased of body and corrupt of estate. 11. in chokmah, then, we must see both the creative word which said "let there be light" and the lingam of siva and the phallus adored by the bacchantes. we must learn to recognise dynamic force, and revere it wherever we see it, for its god-name is jehovah tetragrammaton. we see it in the spread tail of the peacock and the iridescence of the neck of the dove; but we also hear it in the yowl of the tom-cat and smell it in the stench of the he-goat. likewise we meet it in the colonising adventurers of t

as might be expected where chokmah is concerned; because chokmah, being one of the supernals, its force is positive upon the subtle planes, and consequently negative upon the planes of form. the negative aspect of a dynamic force is represented by equilibrium, polarity. the negative aspect of a negative potency is represented by destruction, as is shown in the glyph of kali, the terrible wife of siva, girdled with skulls and dancing upon the body of her husband. 42. this concept gives us a key to another of the many problems of the tree-the relative polarity of the sephiroth. as has previously been explained, each sephirah is negative in its relation with those above it, from which it receives the influx of the emanations, and positive in relation to those beneath it, which proceed from i

swords, however, is called sorrow, and its symbol in the tarot pack is a heart pierced by three swords. out readers will recall the reference to the sword-pierced heart of the virgin mary in catholic symbolism, and mary equates with marab, bitter, the sea. ave, maria, stella maris! 56. swords are, of course, geburah cards, and as such represent the destructive aspect of binah as kali, the wife of siva, the hindu goddess of destruction. 57. pentacles are cards of earth, and as such are congemal to binah, form. the three of pentacles, therefore, is lord of material works, or activity on the plane of form. 58. it will be observed that, just as the planets have their influence reinforced when they are in those signs of the zodiac which are called their own houses, so the tarot cards, when the

sia has done it. but even when social organisation breaks down and the pendulum has gone off into space, the principle of rhythm is inherent in all manifesting existence, and re-establishes itself as soon as any sort of organisation begins to arise out of the wreckage. 21. the great weakness of christianity lies in the fact that it ignores rhythm. it balances god with devil instead of vishnu with siva. its dualisms are antagonistic instead of equilibrating, and therefore can never issue in the functional third in which power is in equilibrium. its god is the same yesterday, to-day, and for ever, and does not evolve with an evolving creation, but indulges in one special creative act and rests on his laurels. the whole of human experience, the whole of human knowledge, is against the likelih

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

identified with the major nervous plexi. the seventh chakra, known as the sahasrara or thousand petalled lotus, is located in the area of the crown of the head. many indian yogis have described blissful conditions of mystical consciousness resulting from the arousal of kundalini and its successful culmination in the sahasrara. this supreme experience is compared with the sexual embrace of the god siva and his consort. today, the idea of chakras is somewhat universal in occult and new age circles. there is some difference of opinion as to the actual nature of the chakras and the experiences associated with them but some uniformity as to their location. an early identification with the nervous plexi of the body was made by v. g. rele in his book the mysterious kundalini: the physical basis o

river, or an animal. the brahmin holds all nature to be the vesture or cloak of indwelling divine energy which inspires everything that produces all or passes man s understanding. a life time of asceticism has from the remotest times been regarded in india as a true preparation for communion with the deity. asceticism has been extremely prevalent especially in connection with the cult of the god siva, who is in great measure regarded as the prototype of this class. the yogis (disciples of the yoga philosophy) practice mental abstraction, and are popularly supposed to attain to superhuman powers. in some cases their extreme ascetic practices have resulted in madness or mental vacancy and many claimed paranormal powers, as in spiritualism, have turned out to be jugglery and conjuring. charl

are believed to have achieved communion with the world-soul through spiritual disciplines and meditation. they are said to be equally indifferent to pleasure or pain, insensible to heat or cold, and incapable of satiety or want. the sannyasis are those who renounce the world and live as wandering monks or residents in an ashram or spiritual retreat. the dandis, or staff-bearers, are worshipers of siva in his form of bhairava the terrible. j. c. oman in mystics, ascetics and saints of india (1903) said of these sadhus or holy men, sadhuism, whether perpetuating the peculiar idea of the efficacy of asceticism for the acquisition of far-reaching powers over natural phenomena, or bearing its testimony to the belief in the indispensableness of detachment from the world as a preparation for the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

n is said to be the workmanship of adam. it has the appearance of having been placed there at a very distant period, but who really placed it there, or for what purpose, it is impossible to discover. however, long before percival travelled to sri lanka, this apparently oversize footprint had been venerated equally by buddhists and hindus, who ascribe it respectively to gautama, buddha, or the god siva. some believed eden represented the whole earth, which was of surprising beauty and fertility before the fall. a curious notion prevailed to a great extent among the various nations that the old world was under a curse and the earth became very barren. this view is reflected in the apostle paul s letter to the romans (8:22) where he refers to the whole of creation groaning in pain. eastern ph

lineage. the teaching that a mystical sound current heard in meditation may bring about higher consciousness is central to radhasoami beliefs and also had been an important part of the meditation techniques of traditional yoga practice, though it was a rare practice by the time of the career of tulsi singh. it was cited in such yoga manuals as the hatha-yoga-pradipika of svatmarama svamin and the siva samhita. it is also loosely related to the special significance attached to the sacred trisyllable aum in the hindu vedanta. the main address of radhasoami satsang is: p.o. dera baba jaimal singh, via beas, dist. amritsar, india. sources: cameron, david. who is guru maharaj ji? new york: ballantine books, 1973. fripp, peter. the mystic philosophy of sant mat. london: neville spearman, 1964. l

arts of india as an amulet. this stone is black in color, about the size of a billiard ball, and pierced with holes. it is actually a fossilized ammonite, and it is valued according to the number of its spirals and holes. it is said that it is found in the gandaki, a river in nepal, which some, depending upon their theological perspective, believe rises at either the foot of vishnu or the head of siva. the stone is kept in a clean cloth and often washed and perfumed by its fortunate owner. the water in which it has been dipped is supposed to gain the power to expel evil and is therefore drunk and greatly valued. this water possesses other occult powers, and it is a necessary ingredient of the preparations for those about to die. the departing hindu holds it in his hand and, believing in it

1963) one of the most influential modern hindu spiritual teachers, whose most important contribution was the wedding of the traditional concept of sannyas, the renounced life, with social service directed toward people in need. born kuppuswami iyer on september 8, 1877, in pattamadai, near tirunelveli in southern india, he was a son of vengu iyer, a revenue official and devotee of the hindu deity siva. kuppuswami was educated in ettayapuram, attending the rajah s high school, where he was a good scholar and proficient in athletics. in 1903 he matriculated and went on to the society for the propagation of the gospel college at tiruchirappalli. in 1905 he entered the tanjore medical institute but was obliged to leave when the death of his father made it financially impossible to continue at

FULLER J F C SECRET WISDOM OF THE QABALAH

isible perfect ideal above. this idea was fully understood by the ancient egyptians, as was shown in their deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and the same idea is visible in those of the hebrews. philo and josephus represent the temples of the israelites, as typical of the vis

ead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three pro

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

istmas tide, or at the winter solstice, a branch from this tree was used as a symbol of the renewal of time or of the birth of the new year. on the zodiac of dendera, preserved in the national library at paris, are two trees, the one representing the east, or india and china, the other, the west, or egypt. the former of these trees is putting forth a pair of leaves and is topped by the emblems of siva, emblems which indicate the fructifying powers of nature, whilst the egyptian sacred tree, which is surmounted by the ostrich plume, the emblem of truth, is indicative of light, intelligence, or the life of the soul. in a discourse delivered by dr. stukeley in 1760, attention was directed to the grove of abraham as "that famous oak grove of beersheba, planted by the illustrious prophet and fi

ated into its elements, a still higher power was immediately stationed above it as its creator. this creator was designated as female. it was the mother idea even gods could not be produced without a mother. in referring to the doctrines contained in the geeta, one of the sacred writings of the hindoos, faber observes "in the single character of brahm, all the three offices of brahma, vishnu, and siva are united. he is at once the creator, the preserver, and the destroyer. he is the primeval hermaphrodite, or the great father and the great mother blended together in one person" the fact that a trinity in unity, representing the female and male energies symbolized by the organs of generation, formerly constituted the deity throughout asia is acknowledged by all those who have examined eithe

ther and mother of this world; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42] maurice, indian antiquities, vol. iv, p. 705. according to sir w. jones, the brahme, vishnu, and siva coalesce to form the mystic om, which means the essence of life or divine fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or r

receding ones. thus the history of one dynasty serves for all the rest. this doctrine of a triplicated deity appearing at the beginning of a new creation may be traced in nearly every country of the globe. among the buddhists of china, fo is mysteriously multiplied into three persons in the same manner as is fo-hi, who is evidently noah. among the hindoos is observed the triad brahma, vishnu, and siva springing from the monad brahm or brahme. this triad appears on the earth at the beginning of each manwantara in the human form of menu and his three sons. we are assured that among the tartars evident traces are found of a similar god, who is seated on the lotus. it is also figured on a siberian medal in the imperial collection at st. petersburg. the jakuthi tartars, who are said to be the m

nu with his triple offspring is only the reappearance of a former menu with his triple offspring; for, in every such manifestation at the commencement of each mamwantara, the hindoo trimurti, or triad, becomes incarnate, by transmigrating from the human bodies occupied during a former incarnation; brahm or the unity appearing as the paternal menu of a new age, while the triad, brahma, vishnu, and siva, is exhibited in the person of his three sons. but the ark-preserved menu--satyavrata and his three sons are certainly noah and his three sons, shem, ham, and japhet" hesiod teaches that, after the flood, chaos, night, and black erebus first appeared.[45] at this time, when there was no earth, no heaven, and no air, an egg floated on the face of the deep, which, being parted, brought forth lo

that general receptacle out of which all the hero-gods were produced. now there can be little doubt in what sense we are to understand this expression, when we are told that the peculiar symbol of isis was a ship; and when we learn that the form assumed at the period of the deluge, by the indian isi or bhavani, who is clearly the same as the egyptian isis, was the ship argha, in which her consort siva floated securely on the surface of the ocean. venus, therefore, or the great mother, the parent of cupid from whom all mankind descended, must be the ark: consequently, the egg, with which she is connected, must be the ark also. aristophanes informs us that the egg out of which love was born, was produced by night in the bosom of erebus. but the goddess night, as we learn from the orphic poet

have been disguised under a veil of allegory, the true significance of which it is no longer difficult to understand. with the light which more recent investigation has thrown upon the subject of the separation of the original sex-elements contained in the deity, the significance of the following legend in the servarasa is at once apparent. when parvati (devi) was united in marriage to mahadeva (siva, the divine pair had once a dispute on the comparative influence of the sexes in producing animated beings, and each resolved by mutual agreement to create a new race of men. the race produced by mahadeva were very numerous, and devoted themselves exclusively to the worship of the male deity, but their intellects were dull, their bodies feeble, their limbs distorted, and their complexions of

of female worship one of the principal requirements of a priest of cybele was castration. it is the opinion of grote that the story which appears in the hesiodic theogony, of the castration of saturn and uranus by their sons with sickles forged by the mother, was borrowed from the phrygians, or from the worship of the great mother. in india, the strictest chastity was prescribed to the priests of siva, a god which was worshipped as the destroyer or regenerator, and which in its earlier conception was the same as the great mother cybele. these priests were frequently obliged to officiate in a nude state, and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54 [

transgressions, the fruit of my body for the sin of my soul" although there is sufficient evidence to prove the enormous extent to which the practice of child sacrifice prevailed among the jews, it is believed that much more proof would be found, had it not, in later times, with a view to concealing the extent of this practice, been expunged from their sacred writings. moloch was to the jews what siva came to be to the hindoos, namely, the terrible. it is plain, however, that siva was not formerly feared in india, but next to vishnu was the best beloved of all their gods. siva was originally the androgyne god who was not only the destroyer, but the beneficent regenerator and purifier. it was the cold of winter and the heat of the sun. it was a conception which was a direct outgrowth of nat

GILBERT THE MAGICAL MASON

a sacred stone which had fallen from heaven- presumably a meteoric aerolite. among the hindoos we find the worship of white stone figures ofthelingam and yoni- an upright stone pillar standing in a cup, or on a flat dais. these are seen in fields, at the wayside and in temples from one end of india to the other; the worship of these is especially attributed to saivas, that is, those who venerate siva who is also called mahadeva, he who destroys by changing.thevishnuite reveres the salagrama, a black pebble or a fossil ammonite (salagrama; they are nearly round and sometimes have perforations: the owner of one of these stones keeps it wrapped in a white cloth; he perfumes and bathes it occasionally and the water in which it has laid isdrunkfor its sin-removing properties.thetodas of southe

ured and sculptured as cow-headed. at a later date a new deity, serapis, was developed in egypt. he appears to have been a form of osiris and apis in combination. the worship of serapis also took root in greece.theslight and scanty details of the ancient religious mysteries of egypt centre round the names of osiris, isis, and horus, who have been compared with the hindoo triad, brahma, vishnu and siva, and with the roman catholic, jehovah, mary and jesus. the egyptian mysteries were divided into the lesser and the greater. every candidate for the greater must have passed into the lesser, and have perfected himself therein, and 'so many persons never passed beyond the lesser mysteries. to obtain admission to the lesser mysteries the candidate was required to have a history of good health an

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

, whatever their classification this sort of working must be handled with care. the basic elements of ritual and ceremony gestures and movements in every ritual and ceremony gesture and movement is of great importance and significance. in vedic practise, for example, every hand gesture (or mudra) embodies gnostic theurgy page 162 a certain force or energy. even dance can be used for evocation. in siva s cosmic dance there are 108 poses which embody his nature and invoke the inherent power involved. in individual ritual practise gestures are develop which reflect certain energies, powers and states of mind. this is not as strange as it first seems. in recent research into the nature of the mind, the founders of neuro-linguistic programming found that it is possible to associate certain emot

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

osophizings. to the sensuous mythologies lying in the great middle it is ill-adapted. an all-pervading idealistic distinction between a good and an evil spirit, ormuzd and ahriman^ is known neither to the indian and greek theologies, nor to the teutonic. before the might of the one all-governing god the kakodeemon's power fades away. then out of this unity there grow up trilogies (brahma, vishnu, siva; zeus, poseidon, pluto; wuotan, donar, fro; har, lafnhar, thri'si, dodecalogies, and the plenitude of pantheism. but it is to my mind a fundamental feature of polytheism, that the good and beneficent principle in the divine preponderates; only some isolated deities, subordinate to the whole, incline to the evil or hurtful, like the norse loki, whose nature even then is more on a par with that

etterau' you have starved the cat' and so offended the messenger or 1 otherwise a mark of the witch or wizard who can set the alb on other men: he comes out of their eyebrows in butterfly shape, deut. sag. 1, 132. 1098 magic. handmaid of the love-goddess. now night-wives and witches apparently travel in the train of that divinity. the goose too is a magic beast, and easily referable to the nobler siva7i of older legend. a sportsman shot at some wild geese and hit one, which fell into the bushes; when he came up to the place, there sat a oiahed woman unhurt, whom he knew very well, and who begged hard that he would not betray her, but get some clothes sent her from her house. he thi-ew her his handkerchief to cover herself with, and sent the clothes (mone's anz. 6, 395. niclas von wyle,in t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tiated into the arcane knowledge taught by the hierophants of the mysteries; and in our modern days those who have been initiated by the adepts of mystic lore into the mysterious knowledge, which, notwithstanding the lapse of ages, has yet a few real votaries on earth. isvara (sans) the "lord" or the personal god, divine spirit in man. literally sovereign (independent) existence. a title given to siva and other gods in india. siva is also called isvaradeva, or sovereign deva. iu-kabar zivo gnostic term. the "lord of the aeons" in the nazarene system. he is the procreator (emanator) of the seven holy lives (the seven primal dhyani-chohans or archangels, each representing one of the cardinal virtues, and is himself called the third life (third logos. in the codex he is addressed as the helm

ISIS UNVEILED

ss abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of darkness of the hindfis; for even the fallen angels hurled into it by siva are allowed by para- brahman to consider it as an intermediate state, in which an opportunity is afforded them to prepare for higher degrees of purification and redemp- tion from their wretched condition. the gehenna of the new testa- ment was a locality outside the walls of jerusalem; and ill mentioning it jesus used but an ordinary metaphor. whence then came the dreary dogma of hell, that a

i, fhka 266. svayambha is the unievealed deity; it is the being existent through and of itself; it is the central and immortal germ of all that exists in the universe. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pl

. bel-saturn, jupiter-bel, and bel or baal-chom are the chaldaean trini- ty" the babylonian bel was regarded in the triune aspect of belitan, zeus-belua [the mediator] and baal-chom who is apollo cbomaeus "this was the triune aspect of the 'highest god' who is, according to berosus, either el [the hebrew, bel, belitan, mithra, or zeroana, and has the name t^p 'the father* the brahmft, vishnu, and siva" corresponding to power, wisdom, and justice, which answer in their turn to spirit, matter, time, and the past, present, and future, can be found 89. w. d. whitney: orienlal and liofuimtie studitt, p. 98. 90. jacoliiot aoeaa to h ve very logic&lly demonitnud the kbsurd contrttdictiodi cf ?ome philologuts, uithr^loguta, and (menulut, in i gard to their akiaj^ md smtfo-maiub'"hicie ii not, perf

hem are fc^awiag the last fifteen, twenty, or even thirty years. we eqiect, therefore, nothing of the present india will owe its reconstitution to the scientists of the next generation (la gmin de rkumaititi, pp. 60-01. 91. cory: and. frag, pp. 239-280. 92. lydus: dt sm*u. 20. 93. cory: antl ptag, p. 6. 94. movers: du puittu, i. p. 263. 95. ibid^ i, p. 189. 96. dunl: spirtl-fful. man, p. 281. 97. siva is not a god of the vedai, strictly spealdog. when the vtdai were wrilteo, he h dd the rank of mam-dtpa. or bd, among the gods of abraiginal india. digitizecoy google the thdoties op vabiois reugions 4 in the temple of ghoripuri; thousands of dogmatic br&hmanas worship these attributes of the vedic deity, while the severe monks and nuns of buddhistic tibet recognise but the sacred trinity of

, from the sound of whose chiming the priests deduced their auguries "a golden bell and a pomegranate. round about the hem of the robe" was the result with the mosaic jews* but in the buddhistic system, during the reugious services, the gods of the deva-loka are always invoked and invited to descend upon the altars, by the ringing of bells suspended in the pagodas. the bell of the sacred table of siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and have been used by buddhist monks for over 3300 jrears. the lingams in the hindfi temples are ornamented upon certain days with large berries, from a tr

on which the 'wicked heathen' 221. spmtktt qf pope pin* ix, u. 26: d. w. e. gkdrtone: amu, he, p. 140. 222. cf. c. w. king: the onothci, cte. p. 231, 2iul cd; tht onadon <4 ou bumi virgin mary, by patutub, buhap cf ries. 223. edtnburpaamem april, 1851, p. 411; dted in pococke /njtaircre(0(,pp.31s-9: londod. 1852. digitizecoy google the vffigin maby on the cab of jagannatha 111 codvey tbe ungam of siva. to have used thit car to carry id its turn the romish representative of the female principle in nature, is to show discrimination and a thorough knowledge of the oldest mythological con- ceptions. they have blended the two deities, and thus represented, in a christian procession, the 'heathen' brahma, or nora (the father, n&ri (the mother, and viraj (the son. says manu "the sovereign master

d of the living, with his seven-knotted bamboo wand for all protection, that he is suddenly placed face to face with the unknown phesence. he sees it, and falls prostrate at the feet of the evanescent form, but is not entrusted with the great secret td its evocation; for it is the supreme mystery of the holy syllable. the anu contains the evocation of the vedic triad, the trimhrti brahma, vishnu, siva, say the orientalists" it contains the evocation of tomelhing more real and objective than this triutu abstraclvm we say, respectfully contradicting the eminent scientists. it is the trinity of man himself, on his way to become immortal through the solemn union of his inner triune self the exterior, gross body, the husk, not even being taken in consideration in this human trinity* it is 231

fested logos, the product of the divine mind. in india in cbauiaca ofbttk stbtu virtj, tbesod bd. tin son ophii (another name for euioia, the sod moreover each of these systems has a triple male trinity, ead proceeding separately through itself from one female deity. so, tta instance: in india in chaldaxa in thk ophitb ststbi hie trinity brahma, hie tnoity anu, bd, hie trinity oonuited of viahnu, siva, are uended hoa (or sin, samaa. bin, tbe mystery named sig& into one, who is brakmix blend into one who ia bythoa, ennma. these be (neulct gender, creatinj anu (double-aexed) through come owe who ia abraaax, and being crested throu^ the virgin mylitta from the virgin saplua (or the. virgin ntit (the pneiima, who bencu ii an ?dother of p(n>ctua] feo emanation of bythoa and undity) the uyitery

habitations" the habita- tions of the trimhrti, the hinda trinity, are placed beneath the keystone the golden crescent, in the representation of mem "and there was under his feet [of the god of israel] as it were' a paved work of a sapphire- stone (ei, xziv, 10. under the crescent is the heaven of brahmfi, all paved with sapphires. the paradise^ indra is resplendent with a thousand suns; that of siva (saturn) is in the northeast; his throne is formed of lapis-lazuli and the floor of heaven is of fervid gold "when he sits on the throne he blazes with fire up to the loint" at hardvftr, during the fair in which he is more than ever makddetia the highest god, the attributes and emblems sacred to the jewish 'lord god' may be recog- nised one by one in those of siva. the binlang stone* sacred t

'imageof the father "he that hath seen mc hath seen the father (john, nv, 9. 581. norbitg: codtx nasaraetu. i, p. 55. 582. ibid, ni, p. 61. 583. this btooe, of? ipoiige-like nirfacc, ia found in the nerbudda ijter, and ia addom to be leen in otber^ucea. digitizecoy google john the divine desckibbs sita 235 binlang is anoinied. we need hardly remind the student that the linga, the emblem sacred to siva, and whose temples are modded after this form, is identical in shape, meaning, and purpose with the 'pillars' set op by the several patriarchs to mark their adoration of the lord god. id fact, one of these patriarchal luhoi might even now be carried in the sivaitic processions of calcutta, without its hebrew derivatioa] being suspected. the four arms of siva are often represented with appenda

a has four heads. in this god we recognise the description given by ezekiel in the first diapter of his book, in which in his vi^on he beholds the*'hkeness c^ a man" in the four hving creatures, who had "four faces, four wings" who had one pair ot "straight feet. which sparkled like the color of bumi^ed brass. and their rings were full of eyes round about them four" it is the throne and heaven of siva that the prophet describes in saying. and there was the likeness of a throne as the appearance of a sapphire stone. and i saw as the color of amber [gold] as the ap- pearance of fire around about. from his loins even upward, and from the appearance of his loins even downward, i saw as it were the appear- ance of fire" esekiel, i, 26, 27 "and his feet like unto fine brass, as if they burned in

greek bihlet "taaut, the great god of the phoenid&ns" says sanchoniathon "to express the character of saturn or kronos, made his image having four eyes. two before, two behind, open and closed, and four wings, two expanded, two folded. the eyes denote that the god sees in sleep, and sleeps in waking; the position of the wings that he flies in rest, and rests in flying* the identity of saturn with siva is corroborated still more when we consider the emblem of the latter, the damaru, which is an hour-glass, to show the progress of time, represented by this god in his capacity of a destroyer, llie bull nandi, the vdaotia of siva, and the most sacred f. corj: aiteimt frafmenu. p. 15; d. 1832. digitizecoy google 236 isis unveiled emblem of this god, is reproduced in the egyptian apis, and in th

igion of the persians when they con- quered the assyrians. from thence it is easy to trace the introduction of this emblem of lite represented by the bull, in every religious system. the college of the magians had accepted it with the change of dynasty? daniel is described as a rabbi, the chief of the babylonian astrologers and magi" therefore we see the assyrian uttle bulls and the attributes of siva reappearing under a hardly modified form in the cherubs of the talmudistie jews, as we have traced the bull apis in the sphinxes or cherubs of the mosaic ark; and as we find it several thousand years later in the company of one of the christian evangelists, luke. whoever has lived in india long enough to acquaint himself even superficially with the native deities, must detect the similarity b

ed form in the cherubs of the talmudistie jews, as we have traced the bull apis in the sphinxes or cherubs of the mosaic ark; and as we find it several thousand years later in the company of one of the christian evangelists, luke. whoever has lived in india long enough to acquaint himself even superficially with the native deities, must detect the similarity between jehovah and other gods besides siva. as saturn, the latter was al- ways held in great respect by the talmudists. he was held in reverence by the alexandrian kabalists as the direct inapirer of the law and the prophets; one of the names of saturn was israel, and we will show, in time, his identity in a certain way with abram, which movers" and others hinted at long since. thus it cannot be wondered at if valen- tiuus, basilides

amo the 'lord' pours vials of wratii upon the people of israel. he rejects their bumt-oserings and will not listen to their prayers, but inquires of amos "have ye offered unto me sacrifices and offerings in the wilderness forty years, o house of israel "but ye have borne the tabernacles of your moloch and chiun your images, the god (v, 25, 26. who are moloch and chiun but baal-satum-siva, and chiun, kivan, the same satiu-n whose star the israelites had niade to themselves? there seems no escape in this case; all these duties are identical. llie same in the cose of the numerous logoi. while the zoroastriao sosiosh is framed on the tenth br&hmanical avatar, and the fifth buddha of the followers of gautama; and while we find the former, after having passed part and parcel into t

ic cr inti trmiaii p i digitizecoy google 8 isis vnveiled frtb (both yet in their ku, not their dmiiifeited form. lliua thi mcoad trud, only mwther nmme for the fint one (nerer pronoudced aloud, and which ii the real hv-vedic and primordial ttertl trimdrti, consi*ted of n*n, fitw-hatea, ntrt uatfaa.evtk ?mi. tlhscia-oiuiiinna. the trimflrti, compriiing brahml, the creator, vuhnu, tht pmei vw. and siva, the dectroyer and regenerator, bekm^ to a later period. it ii an anthropomorphic alterthought, invented for the more pt^u- lar comptebenaion of the uninitiated iniiwi hw duakila, the initiate, knew better. thiu also, the profound allegory under the colon of a ridiculoiu fable, given in the aiianjfa-brihmanan" which re ?ult d in the representations in some tem- jata of brahml-nara, auuming th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

al age was regarded with the greatest awe and veneration. this simple and primitive idolatry came by degrees to diverge into the adoration of the elements, particularly fire, and at length developed itself by the institution of an emanation from br hm atma in his triune capacity, as creator, preserver (or saviour, and destroyer. these attributes were deified under the names of brahma, vishnu, and siva, on whom were conferred three gunas, or qualities, viz, rajas (passion, sat (purity, and tumas (darkness. this is the trimurti. trimurti, three-formed murti, signifying also an image. our vital souls are, according to the vedanta, no more than images, or eidwla of the supreme spirit as. res. vol. iii. it may be concluded that the most exalted notion of worship among the hindus is a service of

is is the trimurti. trimurti, three-formed murti, signifying also an image. our vital souls are, according to the vedanta, no more than images, or eidwla of the supreme spirit as. res. vol. iii. it may be concluded that the most exalted notion of worship among the hindus is a service of fear. the brahmins say that the other gods are good and benevolent, and will not hurt their creatures; but that siva is powerful and cruel, and that it is necessary to appease him. as fear is, and must be everywhere, the most potent feeling. thence vital and active physical religion. distrust and fear of the external phenomena of the world, as meaning mischief to us (it means the greatest apparently in death, created religion. fear creates respect respect is attention to an object, and therefore dread of it

for private circulation, 1865. london. 348 the rosicrucians. hence all religion is selfishness apart from inspiration, which the world (in its folly) calls superstition. the most popular representation of the divine being in india is unquestionably the linga; a smooth stone rising out of another stone of finer texture, simulacrum membri virilis et pudendum muliebre. this emblem is identical with siva in his capacity of lord of all. it is necessary, however, to observe that professor wilson, while admitting that the linga is perhaps the most ancient object of homage adopted in india adds subsequently to the ritual of the vedhas, which was chiefly, if not wholly, addressed to the elements, and particularly to fire. how far the worship of the linga is authorised by the vedhas is doubtful, bu

how far the worship of the linga is authorised by the vedhas is doubtful, but that it is the main purport of several of the puranas* there can be no doubt. the universality of linga puja (or worship) at the period of the mahommedan invasion of india is well attested. the idol destroyed by mahmoud of ghizni, was nothing more than one of those mystical blocks of stone called lingas. the worship of siva under the type of the linga is almost the only form in which that deity is reverenced. the linga of black or white marble, and sometimes of alabaster slightly tinted and gilt, is placed in the middle of the hind temples. speaking of siva and paw ti, m. de langlet says, les deux divinit s dont-il s agit, sont tr s souvent et tr s pieusement adordes sous le figure du linga (le phallus des ancie

LIBER ASTARTE

ontains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, and the love of bacchus and ariadne, and the love of cupid and psyche, and the love of endymion and artemis, and the love of demeter and persephone, and the love of venus and adonis, and the love of lakshmi and vishnu, and the love of siva and bhavani, and the love of buddha and ananda, and the love of jesus and john, and many more. also there is the love of many saints for their particular deity, as of st francis of assisi for christ, of sri sabhapaty swami for maheswara, of abdullah haji shirazi1 for allah, of st ignatius loyola for mary, and many more. now do thou take one such story every night, and enact it in thy mind, gr

LIBER DCCCLX JOHN ST

being in a way a .bandobast (and so inviolable, i took her to dinner, eating an omelette, and some bread and camembert, and a little milk. afterwards a cup of coffee, and then two hours of the vajroli-mudra1 badly performed. all this i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. 1 [for the vajroli mudra see siva samhita iv 53-75. t.s] liber dccclx 14 therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio fs antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold.a colour i have never seen before and cannot properly descr

lackness seems breaking. for a moment i got a vague glimpse of one.s spine (or rather one.s su.umn) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. liber dccclx 18 9.18 to continue. 10.18. not very satisfactory .sana got painful; like a worm i gave up, and tried playing the fool; got amused by the new monster, but did not perform the vajroli-mudra [for this see the siva samhita, and other of the holy sanskrit tantras..ed] however, having got rid of her for the moment, one may continue. p.y [pr.n.y.ma..ed] 14 cycles. some effort required; sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc, really belongs to the vi.uddhi-cakra; so i

.40. how little i know of magic and the conditions of success! my 17 cycles of breath were not absolutely easy; yet i did them. after a big dinner! the sweating was quite suppressed, in spite of the heat of the night and the exercise; and the first symptoms of the bhuchari-siddhi. the .jumping about like a frog..were well marked. i am encouraged to spend a few minutes (still in .sana) reading the siva samhita. 9.0 .sana very painful again. true, i was doing it very strictly. i notice they give a second stage.trembling of the body.as preliminary to the jumping about like a frog .i had omitted this, as one is so obviously the germ of the other. the hindus seem to lack a sense of proportion. when the yog, by turning his tongue back for one half-minute, has conquered old age, disease and death

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

differ on this point) and drowned, amidst the lamentations of the populace. the mourning and wailing for his death continued until the new apis was found, when it was declared that osiris had reincarnated, whereupon rejoicing took the place of grief. the worship of the bull was not confined to egypt, but was prevalent in many nations of the ancient world. in india, nandi--the sacred white bull of siva--is still the object of much veneration; and both the persians and the jews accepted the bull as an important religious symbol. the assyrians, phoenicians, chaldeans, and even the greeks reverenced this animal, and jupiter turned himself into a white bull to abduct europa. the bull was a powerful phallic emblem signifying the paternal creative power of the demiurgus. at his death he was frequ

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

(brahma, vishnu and shiva. he is incharge of the material mode of ignorance (tamo-guna) bringing destruction of the universe: yamarajasaid: my dear servants, you have accepted me as the supreme, but factually i am not. above me, andabove all the other demigods, including indra and candra, is the one supreme master and controller. thepartial manifestations of his personality are brahma, visnu and siva, who are in charge of the creation,maintenance and annihilation of this universe. he is like the two threads that form the length andbreadth of a woven cloth. the entire world is controlled by him just as a bull is controlled by a rope inits nose (bhagavata purana 6.3.12) his position is between the living beings (jiva-tattva) and the supreme lord, vishnu (vishnu-tattva, inthe category of his

MORALS AND DOGMA

brew, khurm means consecrated, devoted; in thiopic [symbols] it is the name of a city[_josh. xix. 38; and of a man[_ezr. ii. 32, x. 31 _neh. iii. 11 [hebrew _khirah, means nobility, a noble race. buddha is declared to comprehend in his own person the essence of the hindu trimurti; and hence the tri-literal monosyllable _om_ or _aum_ is applied to him as being essentially the same as brahma-vishnu-siva. he is the same as hermes, thoth, taut, and teutates. one of his names is heri-maya or her-maya, which are evidently the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic]

ds" in the open air, under the overarching mysterious sky, in the great world-temple, they uttered their vows and thanksgivings, and adored the god of light; of that light that was to them the type of good, as darkness was the type of evil. all antiquity solved the enigma of the existence of evil, by supposing the existence of a principle of evil, of demons, fallen angels, an ahriman, a typhon, a siva, a lok, or a satan, that, first falling themselves, and plunged in misery and darkness, tempted man to his fall, and brought sin into the world. all believed in a future life, to be attained by purification and trials; in a state or successive states of reward and punishment; and in a mediator or redeemer, by whom the evil principle was to be overcome, and the supreme deity reconciled to his

the early world, fohi, cecrops, and erechtheus, were half-man, half-serpent. the snake was the guardian of the athenian acropolis. nakhustan, the brazen serpent of the wilderness, became naturalized among the hebrews as a token of healing power "be ye" said christ "wise as serpents, and harmless as doves" the serpent was as often a symbol of malevolence and enmity. it appears among the emblems of siva-roudra, the power of desolation and death: it is the bane of a pytus, idom, archemorus, and philoctetes: it gnaws the roots of the tree of life in the eddas, and bites the heel of unfortunate eurydice. in hebrew writers it is generally a type of evil; and is particularly so in the indian and persian mythologies. when the sea is churned by mount mandar rotating within the coils of the cosmical

ian, chinese, and indian monuments. vishnu is represented reposing on a coiled serpent, whose folds form a canopy over him. mahadeva is represented with a snake around his neck, one around his hair, and armlets of serpents on both arms. bhairava sits on the coils of a serpent, whose head rises above his own. parvati has snakes about her neck and waist. vishnu is the preserving spirit, mahadeva is siva, the evil principle, bhairava is his son, and parvati his consort. the king of evil demons was called in hindu mythology _naga, the king of serpents, in which name we trace the hebrew _nachash, serpent. in cashmere were seven hundred places where carved images of serpents were worshipped; and in thibet the great chinese dragon ornamented the temples of the grand lama. in china, the dragon was

llectually, and so having a separate existence. the third exists in the second, and the second in the first. the most ancient trinitarian doctrine on record is that of the brahmins. the eternal supreme essence, called parabrahma, brahm, paratma, produced the universe by self-reflection, and first revealed himself as brahma, the _creating_ power, then as vishnu, the preserving power, and lastly as siva, the _destroying_ and _renovating_ power; the three modes in which the supreme essence reveals himself in the material universe; but which soon came to be regarded as three distinct deities. these three deities they styled the trimurti, or triad. the persians received from the indians the doctrine of the three principles, and changed it to that of a principle of life, which was individualized

it declines to act as arbiter between them. it looks calmly on, while each multiplies the intermediates between the deity and matter, and the personifications of god's manifestations and attributes, to whatever extent his reason, his conviction, or his fancy dictates. while the indian tells us that parabrahma, brahm, and paratma were the first triune god, revealing himself as brahma, vishnu, and siva _creator, preserver, and destroyer. the egyptian, of amun-re, neith, and phtha _creator, matter, thought_ or _light; the persian of _his_ trinity of three powers in ormuzd, sources of _light, fire, and _water; the buddhists of the god sakya, a trinity composed of buddha, dharma, and sanga-_intelligence, law, and _union_ or _harmony; the chinese sabeans of _their_ trinity of _chang-ti, the sup

e, the supreme, one god, from whom all the rest flow or emanate, or by him are created. above the time-god horus, the moon-goddess or earth-goddess isis, and the sun-god osiris, of the egyptians, was amun, the nature-god; and above him, again, the infinite, incomprehensible deity, athom. brehm, the silent, self-contemplative, one original god, was the source, to the hindus, of brahma, vishnu, and siva. above zeus, or before him, were kronos and ouranos. over the alohayim was the great nature-god al, and still beyond him, abstract existence, ihuh--he that is, was, and shall be. above all the persian deities was the unlimited time, zeruane-akherene; and over odin and thor was the great scandinavian deity alfadir. the worship of universal nature as a god was too near akin to the worship of a

e immeasurable chain, an infinitely small but indispensable portion of one great whole" their love of imagery caused them to personify what they conceived to be some of the attributes of god, perhaps in order to present things in a way better adapted to the comprehensions of the vulgar, than the abstruse idea of an indescribable, invisible god; and hence the invention of a brahma, a vishnu, and a siva or iswara. these were represented under various forms; but no emblem or visible sign of brihm or brehm, the omnipotent, is to be found. they considered the great mystery of the existence of the supreme ruler of the universe, as beyond human comprehension. every creature endowed with the faculty of thinking, they held, must be conscious of the existence of a god, a first cause; but the attempt

a vain and chimerical act, as the stoics and epicureans pretend. the names sabaoth and adonai were not made for created beings; but they belong to a mysterious theology, which goes back to the creator. from him comes the virtue of these names, when they are arranged and pronounced according to the rules" the hindu word aum represented the three powers combined in their deity: brahma, vishnu, and siva; or the creating, preserving, and destroying powers: a, the first; u or o-o, the second; and m, the third. this word could not be pronounced, except by the letters: for its pronunciation as one word was said to make earth tremble, and even the angels of heaven to quake for fear. the word aum, says the ramayan, represents "the being of beings, one substance in three forms; without mode, withou

re reflects the changeful character of the seasons, varying from dark to bright. alternately angry and serene, and lavishing abundance which she again withdraws, nature seems inexplicably capricious, and though capable of responding to the highest requirements of the moral sentiment through a general comprehension of her mysteries, more liable, by a partial or hasty view to become darkened into a siva, a saturn, or a mexitli, a patron of fierce orgies or blood-stained altars. all the older poetical personifications exhibit traces of this ambiguity. they are neither wholly immoral nor purely beneficent. no people have ever deliberately made their deity a malevolent or guilty being. the simple piety which ascribed the origin of all things to god, took all in good part, trusting and hoping al

MOTTA MARCELO THE COMMENTARIES OF AL

o absorb the idea that aum is, after all, an imperfect hieroglyph. krishna has been worshipped in india for ten thousand years. but the greatly daring reader may perhaps be willing to admit as a working hypothesis that, after ten thousand years, brutish mankind may have gone a little further in its study of the universe in which we live! at least some tantrists of high initiation and a few of the siva& kali worshippers perceive why the spiritual name of aleister crowley in the hindu initiatic tradition is majiatma guru sri paramahansa shjvaji 'little--30 +10+9+9+30+ 5= 93. hoor-paar-kraat is the fool, and aiwass his minister. this throws light on the function of this ipsissimus. he is the hierophant of the magi, just as 666, his pupil, is, at present, the hierophant of the masters of the t

eru-ra-ha is, of course, the "devil. also, of course, the "child jesus. see book 4, part iii, chapter xvi, part ii, section v, the last paragraph "ever the son" or "the son who lives eternally. the word "satanas, that so long terrified the west, is but a corruption of the sanskrit word sanatanas, which means "eternal "or "everlasting; it was applied to the spiritual suns of the "trimurti: brahma, siva and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga t

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

east 666" from great britain, once stated "every man and woman is a star" which, loosely interpreted, meant "every man and woman is a god."1 the star of initiation in the hindu religion, the pentagram is the "star of initiation" it is the caste-mark of 538 codex magica from left to right: pentagram, inverted pentagram, hexagram (star of david) and star of baphomet (goat of sabbath) the priests of siva, who dedicate it to the sun god by marking a black round dot inside the symbol of the star.2 the blazing star freemasons, because they venerate the sun and its rays, know the star emblem as the "blazing star" steve worrall-clare, a former mason, in freemasonry- the secret language, writes that in the lodge: the blazing star points out the glory of the sun. it is central to all masonic underta

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

e zend avesta; in the avalokitesvara, or kwan-yin, the sakti of amitabha, the boundless light of the later mahayana buddhists. again we find it in the conception of prana or life spirit of ancient india; the atharvaveda says: greverence to prana, to whom the universe is subject, who has been lord of all, on whom all is supported. h prana is the purusha or aum, the totality of brahman, vishnu, and siva, of past, present, and future. the wisdom of the book of proverbs, and the later book of wisdom; it is also the same power as the eden illa-ah of the zohar, the be f raisheeth of many qabalists and talmudists, the logos of philo and st. john, and the sophia of plato. all the above are absolute ideals, and so can bear only a relationship and no proportionate value whatever to our finite unders

TYSON DONALD NEW MILLENNIUM MAGIC

ff acting in reverse polarity. if the equilateral triangle is rotated rapidly, its three points trace the line of a circle, which has no top or bottom, illustrating that from table of triangle babylonian egyptian hindu creek roman teutonic christian motions colors elements heavens earth speech space anu osiris brahma chaos jupiter woden father linear red fire sun lightning subject up-down ea lsis siva gaea juno frija holy ghost rotary blue water moon rain verb left-right enlil horus vishnu eros minerva donar son vibratory yellow air star wind object front-back a change of perspective any point of the triangle can be made to replace any other. all spring from the unity of the first point, kether, the white head. the child is formed from the equal participation of the male and female, just a

WICCA WITCHCRAFT TODAY

pon which its members base their actions is the central idea of the cult. perhaps it was coined to explain ideas and rituals already conceived, and to explain why the wiser, older and more powerful god should give his power over magic to the goddess. it is very easy to say this is only the story of istar descending into hell, but the point of the story is different. again you can say it is simply siva, the god of death and resurrection; but here again the story is different. it is quite possible that the stories of istar and siva have influenced the myth, but i think that its origin is most likely celtic. in celtic legends the lords of the underworld did prepare you for rebirth, and many living people are said to have entered their regions, formed alliances with them and returned safely, b

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ony contains 3 symphonies, the diapason, the diapente, and the diatessaron. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ezekiel xiv. v. 14 mentions 3 men who saw a creation, destruction and a restoration; noah of the whole world, daniel of the jewish world jerusalem, and job of his personal world. note the hindu trinity of brahma, who consists of brahma, vishnu, and siva; creator, preserver, and changer. in india, each has still a special sect of worshippers, who mark themselves with particular emblems; the vaishnavas are much the most numerous. the living were of old called the 3 times blessed (the dead 4 times blessed. there were three cities of refuge on the east side of the jordan. bezer, ramoth gilead and gozan; and three on the west. hebron, shechem and

ries: tisiphone, alecto, megaera. three graces: euphrosyne, aglaia, thalia, says hesiod. three judges: of hades: minos, aeacus, rhadamanthus. three horae: hesiod says they were eunomia (order, dike (justice, eirene (peace. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott jupiter s thunder is triformis. hecate is always called triple. neptune s spear is trident and so has siva the trisula. pluto s dog cerberus had 3 heads. there were three founders of the roman empire: romulus, b.c. 753, camillus, b.c 389, expelled the gauls; and caius marius, b.c. 102, who overthrew the hordes of cambrians and teutons. 43. the jewish rabbis say that the sword of death has 3 drops of gall, one drops in the mouth and the man dies, from the second comes the pallor of death and the th

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