Michael Wynn's Occult Reference Library
SOUL OF,SOULS OF

Return to Occult Library Index

0 0

, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods as he, my father, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being am i. the symbols on the columns, beginning at the top of the one with black fig

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s (see suppl. 70 temples. perfection, did it not in its boldest creations still aim at reproducing the soaring trees of the forest? would not the abortion of miserably carved or chiselled images lag far behind the form of the god which the youthful imagination of antiquity pictured to itself, throned on the bowery summit of a sacred tree? in the sweep and under the shade^ of primeval forests, the soul of man found itself filled with the nearness of sovran deities. the mighty influence that a forest life had from the first on the whole being of our nation, is attested by the' march-fellowships' marjca, the word from which they took their name, denoted first a forest, and afterwards a boundary. the earliest testimonies to the forest-cultus of the germans are furnished by tacitus. germ. 9: ce

3 8 INITIATION CEREMONY

orse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mortal gaze. so, therefore, first the priest who governeth the works of fire must sprinkle with the lustral water of the loud resounding sea. lab

ABRAMELIN3

r that of his neighbour, shall arrive with ease at the possession thereof; and even matters the most difficult shall appear easy unto him. but human nature is so depraved and corrupted, and so different from that which the lord hath created, that few persons, if any, do walk in the right way; and it is so easy to prevaricate, and so difficult not to fail in an operation which demandeth the whole (soul of a) man in (its) entirety. and in order not to intimidate in any way him who shall resolve to undertake this operation, i am about here to set down in writing the difficulties, temptations, and hindrances which will be caused him by his own relatives; and all this will be occasioned by the evil spirits so as to avoid having to submit themselves, and humiliate themselves, and subject themsel

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

th the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the heart of things; we must go beyond the crude phenomena of nature if we are to dwell in the spirit. art is the soul of life and the old absinthe house is heart and soul of the old quarter of new orleans. for here was the headquarters of no common man--no less than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasion. here, too, sat henry clay, who lived and died to give his name to a cigar. outside this house no man remembers much more of him than that; b

ALEISTER CROWLEY ACROSS THE GULF

and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his dark shrine the osiris gloomed, displeasure on his forehead, insulted majesty in his eyes. then a pill

d my hair to grow exceeding long, and therein i harboured vermin. also, when i lay down to sleep, though this i did not till with swollen tongue and blackened throat i could no longer howl the name of my dead lady, then (i say) did i smear my limbs with honey, that the rats of the cave might gnaw them as i slept. moreover, i pillowed mine head upon a corpse dead of leprosy, and whenever that dead soul of mine stirred at all with love toward my lady, then i caressed and kissed that corpse, and sang soft songs to it, playing with gracious words and gestures. all this spoke loudly to my soul, rebuking it for its weakness and corruption. so too the bitterness and foulness of my life would often overleap the limit of sensibility; and then for hours together would i be lost in a raging whirlwind

vowed secretly to cleanse the temple of its chicanery and folly. therefore at the end of the ceremony did i perform a mighty banishing, a banishing of all things mortal and immortal, even from nuit that circleth infinite space unto hadit the core of things; from amoun that ruleth before all the gods unto python the terrible serpent that abideth at the end of things, from ptah the god of the pure soul of aethyr unto besz the brute force of that which is grosser than earth, which hath no name, which is denser than lead and more rigid than steel; which is blacker than the thick darkness of the abyss, yet is within all and about all. amen! then during the day i took counsel with myself, and devised a cunning to match the cunning of them that had blasphemed osiris, who had at last become my go

ALEISTER CROWLEY BOOK OF THE LAW

e untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at t

virgin earth gamma- the babe in the egg (small alpha- the image of the father- the massacre of the innocents, pi (winepress- the draught of ecstasy, eta. the student will find it well worth his while to seek out these ideas in detail, and develop the technique of their application. there is also the gnostic name of the seven vowels, which gives a musical formula most puissant in evocations of the soul of nature. there is moreover abraxas; there is xnoubis; there is meithras; and indeed it may briefly be stated that every true name of god gives the formula of the invocation of that god<degree of the o.t.o. are well aware of a magick word whose analysis contains all truth, human and divine, a word indeed potent for any group which dares to use it> it would therefore be imp

irits subject unto me: so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me: ieou "indwelling sun of myself" pur "thou fire! thou sixfold star initiator compassed about with force and fire" iou "indwelling soul of myself" pur (vide supra) iafth "sun-lion serpent, hail! all hail, thou great wild beast, thou i a o" iaeo "breaths of my soul, breaths of mine angel" ioou "lust of my soul, lust of mine angel" abrasax (vide supra. sabriam "ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul" oo "the eye! satan, my lord! the lust of the goat" ff "mine angel

ation of the holy ghost and the formulation of the babe in the egg, which precedes the appearance of the hermit "my lord! my secret self beyond self, hadith, all father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe. inviolate maid! begetter of being! soul of all souls! word of all words, come forth, most hidden light" ede "devour thou me" edu "thou dost devour me" angelos ton theon "thou angel of the gods" anlala "arise thou in me, free flowing, thou who art naught, who art naught, and utter thy word" lai "i also am naught! i will thee! i behold thee! my nothingness" gaia "leap up, thou earth (this is also an agonising appeal to the earth, the

the limits and defects of his attainment "line 4" this refers to the phenomena which accompany his attainment "line 5" this means the recognition of the angel as the true self of his subconscious self, the hidden life of his physical life "line 6" the adept realises every breath, every word of his angel as charged with creative fire. tiphereth is the sun, and the angel is the spiritual sun of the soul of the adept "line 7" here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation<yod he, realizing themselves, will and understanding in the twins vau he, mind and body; a soul implants itself in sense-hoodwinked body and reasonfettered mind, makes them aware of their inmate, and thus to partake of its own consciou

ALEISTER CROWLEY MAGICK WITHOUT TEARS

under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. we accordingly find few true equivalents of this school in europe. in greek philosophy there is no trace of any such doctrine. the poison in its foulest and most virulent form only entered with christianity33. but even so, few men of any real eminence were found to take the axioms of pessimism seriously. huxley, for all of his harping on the minor key, was an eupeptic tory. the culmin

r and delicious languor, force and fire, are of us" this chapter returns over and over again to this theme in one form or 5 "peace: the glow of satisfaction at achievement. it is not "eternal" rather, it whets the appetite for another adventure (peace, gk: h. eiphnh= 189= 7 x 9 x 13' the venusian plus lunar form of unity) 24 another. what is really more significant is the hidden, the unexpressed, soul of the book; the way in which it leaps into wild spate of rhapsody on any excuse or no excuse. magic without tears get any book for free on: www.abika.com 163 this is surely more convincing than some dreary thesis plodding along doggedly with the "proof) that "god is good" every sentence creaking with your chalk-stones and squeaking with the twinges of your toe! yet just because i proclaim a

on. all these are matters of the conscious rational mind; and when i explored and classified these facts, in the very first months of my serious practice of yoga, i had no suspicion that they were no more than the foam on a glass of champagne: nay, rather of "black wine in jars of jade 39 cooled all these months in hoarded snow, black wine with purple starlight in its bosom, oily and sweet as the soul of a brown maid brought from the forenoon's archipelago, her brows bound bright with many a scarlet blossom like the blood of the slain that flowered free when we met the black men knee to knee" how apt the verses are! how close are wine and snow to lust and slaughter! i have been digressing, for all that; let us return to our goats! magic without tears get any book for free on: www.abika.com

and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one with the white glory of he lips of adonai. 27 magic without tears get any book for free on: www.abika.com 283 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder; the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light. yes, i dare say. but is there not here a sort of moral oxymoron? are not the masters pursuing two diametrically opposed policies at the same time? genius- or initiation, which implies the liberation and development of the genius la

ld will repay us ten thousandfold. you ask examples? with magic without tears get any book for free on: www.abika.com 312 us, the elizabethan and the victorian periods stand out. what is most wanted is opportunity and reward. under victoria there was some- taste the late samuel smiles esquire, d.d (wasn't he- but not enough, and industrialism, the mother and nurse of socialism, was destroying the soul of the people. in my not very maternal remarks on mother-love, was included the substance of the one wise saying of my pet american lunatic "you can't get past their biology" this is so true, and so disheartening, that it arouses me to combat. must we for ever be bound to the inconvenient habit of sows and cabbages? i pick up the glove. isn't it aldous huxley who says somewhere that some spec

ALEISTER CROWLEY MEDITATION

es refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for this reason also it has been made of mother-of-pearl and stoppered with a ruby. 68 chapter vi the wand the magical will is in its essence twofold, for it

ALEISTER CROWLEY SEPHER SEPHIROTH

he world] qwry wq 424 living creatures twyx 425 a lion fs whelp (gn. 40:9) hyr) rwg ggazzith h: the stone of the chamber (see 1175) tyzgh be made, done; become; an accomplished fact h#(n hearing h(ym# 426 saviour; deliverer (y#wm medium kwt 428 chashmalim, brilliant ones: the angelic choir of chesed mylm#x they swore [an oath] w(b#n 429 judgment, equity +p#m madness nw(g# 430 nephesch: the animal soul of man #pn covered with mist; darkness, twilight p#n sections, members [of the body; fragments myqrp the righteousness is the foundation of the world: the full title of yesod mlw( dwsy qydc concealed np# tohu v-bohu: gformless and void h (gn. 1:2; gtohu h has the sense of gchaos h) whbw wht dew; mound lt 431 notariqon (the qabalistic method of acronyms) nwqyr+wn 432 eventide shadows br( yllc

ALEISTER CROWLEY TAO TEH KING

ese come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease i

orters; in the second, favour. 4. the great state uniteth men and nurtureth them; the small state wisheth the good will of the great, and offereth service; thus each gaineth its advantage. but the great state must keep silence. 67 chapter lxii the workings of the tao. 1. the tao is the most exalted of all things. it is the ornament of the good, and the protection and purification of the evil((cf 'soul of goodness in things evil) 2. its words are the fountain of honour, and its deeds the engine of achievement. it is present even in evil. 3. though the son of heaven were enthroned with his three dukes appointed to serve him, and he were offered a round symbol- of-rank as great as might fill the hands, with a team of horses to follow, this gift were not to be matched against the tao, which mi

ALEISTER CROWLEY THE HEART OF THE MASTER

rds: a swan, a phoenix, a raven, a hawk, a pelican, a dove, an ibis and a vulture: in his turn each one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth

myriads of young boys and girls: 8. the mutability of the universe is the splendour of thine ingenuity. and now again all sound is gathered into one, an endless the heart of the master get any book for free on: www.abika.com 10 monotone of power impregnable, like the trumpeting of an elephant in spring: 9. the stability of the universe is change, the assurance of thy truth. then, last of all, the soul of music takes the shape of a pure maiden's voice, and she sings: 10. the perfection of the universe is the realization of the ideal of thy passion. lo, in the silence following is my spirit so enlightened at its apprehension of these secret joys of the master, that i was once more lost to myself and lived again for a little while in him. the two and twenty secret instructions of the master

these secret joys of the master, that i was once more lost to myself and lived again for a little while in him. the two and twenty secret instructions of the master. now that i am come to myself, i yearn in ageless sorrow for that which i am so little able to attain. i bleed inwardly, so that my passion traces in my flesh the words of the cry that i cannot utter aloud, the call of the soul to the soul of the master, to be made one with him. to answer that, he sendeth forth his will, that, casting shadows on the clouds of life, may be half read by him whose eyes are lightened enough by the manhood of his love. thus then do i learn how best to make myself fit to fulfil my life, in the life of the master, and offer my blood to his heart. 0. know naught! all ways are lawful to innocence. pure

of his reality; he leaves no possible form inane or inert; in him do all partake the sacrament of birth to truth. liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all-embracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every oth

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tion, otonl-6 and note 28. al i,17 "but ye are not so chosen" the old comment 17 "ye" refers to the other worshippers of nuit, who must seek out their own election. the new comment that is, there is a special incarnation of nuit and hadit for the beast and the scarlet woman, as opposed to the general truth that every man and woman are images of these ineffable beings. note that a woman, having no soul of her own, can be used always as a 'form' for any being. this explains why nuit can incarnate at will in successive women, careless of the physical limits of life. weh note: crowley's opinion regarding the soul-less state of women refers to a matter of expression. he believed it more generally, but probably based it on victorian male conceptions of "unliberated women. the comment to this and

blind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying "natura abhorret a vacuo. for she is the image of the soul of nature, the great mother, the great whore. it is to be well noted that the great women of history have exercised unbounded freedom in love. sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's account, catherine ii of russia, queen elizabeth of england, george sand "george eliot" against these we c

r of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he honours him no less than himself by using it. he accepts his family as of his own royal stock; every one is as princely as he is himself. but he were not his father's son unless he found for himself a f

ble in practice. the very idea of any relation between any two things appears as causal. even should we declare it to be causal, our minds would still insist that causality itself was the effect of some cause. our daily experience hammers home this conviction; and a man's mental excellence seems to be measurable almost entirely in terms of the strength and depth of his appreciation thereof as the soul of the structure of the universe. it is the spine of science which has vertebrated human knowledge above the slimy mollusc whose principle was faith. we must not suppose for an instant that the book of the law is opposed to reason. on the contrary, its own claim to authority rests upon reason, and nothing else. it disdains the arts of the orator. it makes reason the autocrat of the mind. but

are to rise up- to go- to love- we are to be awake, alert "joyous and eager, our tresses adorning, o let us beleaguer the city of morning" the secret of magick is to "enflame oneself in praying" this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' befor we 'awake' aspiration to the higher is a dream- a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality- unless we follow it up by action. only then do we become fully aware of ourselves, and enter into right reaction with the world in which we live. al ii,35 "let the rituals be rightly per

ALEISTER CROWLEY THE OTO GNOSTIC MASS

) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smellin

ALEISTER CROWLEY THE QABALAH

write elohim, the creative deities, round a pentagram, and read it reverse beginning with l, g, the letter of equilibrium, and obtain an approximation to p 3.1415 (good enough for the benighted hebrew, as if thereby the finite square of creation was assimilated to the infinite circle of the creator. 34 concealed yods on the other hand are another matter entirely t.s. 35 [lat, a coward created the soul of the earth] 36 [heb, possibly intended for: the son, the spirit, the father, the grave: ihvh [is] the law] 37 [grk, jesus christ, son of god, saviour] 38 [grk, approx. the favour of isis [is] the treasure of the sons of wisdom] liber lviii 23 yes: but why should not berashith 2, 2, 1, 3, 1, 4, give, say, e?39 the only answer is, that if you screw it round long enough, it perhaps will! the r

ALEISTER CROWLEY THE SWORD OF SONG

ong creation first or evolution s iron key did them provided they are passed beyond all change and pain at last 585 out of this universe accurst. but otherwise! i lift my voice, deliberately take my choice promethean, eager to rejoice, in the grim protest s joy to revel 590 betwixt iscariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those piteous floors they trod, 595 feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, 600 whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor

ors they trod, 595 feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, 600 whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy 605 the panacea of belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place 610 alone before the father s face; forgetful of creation s stain, forgetful of creation s pain not dumb! forgetful of the pangs whereby each life laments and hangs, 615 (now as i speak a lizard71 lies in wait for light-bewildered flies) ascension day 21 death-bed of poet. effect of body

hrough countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. 300 so runs the premiss major plain; identical, the noble truth first of the buddha s noble four! the premiss minor. i deplore these limitations of the mind 305 i strain my eyes until they re blind, and cannot pierce the awful veil* in memoriam all is sorrow pentecost 33 visible image of the soul of nature, whose name is fatalitiy. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who asks, hath erred, i must decidedly insist on asking why these things exist. my mind refuses to admit all-p

e success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind s lower powers by utter will. it may be that pure nought will fail 515 quite to assuage the needs of thought; but who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one li

e mote and the beam! far be it from me to sugest that this is a defence of breathing, eating and drinking. by no means; in all these ways we bring suffering and death to others, as to ourselves. but since these are inevitable acts, since suicide would be a still more cruel alternative (especially in case something should subsist below mere rupa, the command is not to achieve the* fielding, in the soul of a people, has reluctantly to confess that he can find no trace of this idea in buddha s own work, and called the superstition the echo of an older faith. a.c. the argument that the animals are our brothers is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. a.c the sword of song 54 imp

ALEISTER CROWLEY EQ I 1

ounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stillness. o mystery of god. how soft is thy skin. how fragrant is thy breath! life as a strong wine flames through me. the 182 frenzy of resistance, the rapture of the struggle- ah! the ecstasy of victory. the very soul of life lies ravished, and the breath has left me. a small warm hand touches my lips- o fragrance of love! o life. is there a god? 183 the prude a fly once sat upon the axle-tree of a chariot, and said "what a dust do i raise" now a swarm of flies has come- the fourth plague of egypt is upon us, and the land is corrupted by reason of their stench. the mighty ones are dead, the giants are no m

ALEISTER CROWLEY EQ I 5

ngs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou to me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy h

ng without acknowledgment from my published works. waite (1911) crowley the act or "state of being lost" man's vision goes, dissolves in in god is that which i have else- god's "aha" 1909. where described in a perfection of all the illusion gone, behold the all similitudes- which is of my one that is. ib. 137 adaptation but not of my making "thou fastenest on (is this his apology to me? a.c) this soul of mine, that it is gone, when christ delivers up the king- gone from all life, and rapt away" ib. dom of each soul to his father "this i know, that i am gone and god is all in all. to the heart of god's great diamond "the ladder" 1909 "i climbed still inwards. at the moveless point. where all power, life, light, motion concentrate. i found god dwelling. he drank my breath, absorbed my life i

done by those who are no longer men or magicians. let me congratulate mr trevena upon a most enthralling and instructive book. o. h. the whirlpool. by ethel archer. the equinox. 1"s" net. i can add nothing to the appreciation which i have written for preface to this volume, which all should read. aleister crowley. look at the cover, and shudder! in this masterpiece of illustration dwells the very soul of the book- the virgin emaciated with insatiable passion; the verminous, illicit night- bird of a prehistoric age (the only conceivable steed for such an one; the turbid waters of imagery; the lurid sky to which tentacular arms appeal to loves too luscious for this world, are all embodied in this simple design. the artist has seized the loathsome horror of the book- i feared even to sign it

sis. one can imagine her writhing away from even the infamies and hysterics of canon docre; or, having won her broomstick, declining to go to the sabbath. hers is the glass fruit of murano, with its tinkling bells; hers that obscene chastity which blasphemes love and holds the candle to vice. hers is the prudery and respectability which can pass through all fires unscorched, unwarmed. hers is the soul of the real succuba, as that was before man idealised it away into a vampire of voluptuousness. miss archer (god help her) is still young; her verse halts and her technique is faulty; it is amateurish. but she only needs a little hard work and experience to produce the vilest ravings that ever foamed upon the fleshless lips of a lost soul. unless that work redeems her. for she is as idle as s

ALEISTER CROWLEY EQ I 5

he beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight hea

ntains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion of everything that was, and the energy of everything that is, for it is only a corpse that is lying on the moss. i am the soul of the aethyr. 28 now it reverberates like the swords of archangels, clashing upon the armour of the damned; and there seem to be the blacksmiths of heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all

ange, slow voice, quickening as she goes: lo! i gather up every spirit that is pure, and weave him into my vesture of flame. i lick up the lives of men, and their souls sparkle from mine eyes. i am the mighty sorceress, the lust of the spirit. and by my dancing i gather for my mother nuit the heads of all them that are baptized in the waters of life. i am the lust of the spirit that eateth up the soul of man. i have prepared a feast for the adepts, and they that partake thereof shall see god. now it is clear what she has woven in her dance; it is the crimson rose of 49 petals, and the pillars are the cross with which it is conjoined. and between the pillars shoot out rays of pure green fire; and now all the pillars are golden. she ceases to dance, and dwindles, gathering herself into the c

have tried to say a lot, but it has always got lost on the way. holy art thou, o more beautiful than all the stars of the night! there has never been such peace, such silence. but these are "positive" things. singing praises of things eternal amid the flames of first glory, and every note of every song is a fresh flower in the garland of peace. this child danceth not, but it is because he is the soul of the two dances- the right hand and the left hand, and in him they are one dance, the dance without motion. there is dew on all the fire. every drop is the quintessence of the ecstasy of stars. 168 yet a third time am i led to him, prostrating myself seven times at every step. there is a perfume in the air, reflected down even to the body of the seer. that perfume thrills his body with an e

ALEISTER CROWLEY EQUINOX EQ I 1 2

her like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yogin coffee and sandwich, and return to my illumination of the ritual. 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 ligh

of the theistic conception, as shewn even in such pictures as raphael's and fra angelico's. 129 how infinitely subtler and nobler is the contemplation of the utmost god hid i' th' middle o'matter, the inscrutable mystery of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the r

ALEISTER CROWLEY EQUINOX EQ I 2 2

g way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is a

canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between the pillars and seek for the hidden light of occult science "hierophant" but the great angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are

ALEISTER CROWLEY EQUINOX EQ I 2 3

rth while disturbing any one about it. so too the play at scepticism results in an insane excess of maudlin piety. as we look back on that whole dreadful period, we sicken at its loathsome cant, its "laissez-faire" its sweating, its commercialism, its respectability, its humanitarianism, its inhumanity. of this age we have two perfect relics. if art be defined as the true reflection of the inmost soul of the age, then the works of alfred tennyson and the albert memorial are among our chiefest treasures. how harmonious, too, they are! there is nothing in tennyson which the memorial does not figure in one or other of its gaudy features; no flatulence of the memorial whose 394 perfect parallel one cannot find in the shoddy sentimentalism of tennyson. even where the vision is true and beautifu

ALEISTER CROWLEY EQUINOX EQ I 2

ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not forth, lest in departing she retain something "the light-hating world, and the winding currents by which many are drawn down- zoroaster. it may be useful here to distinguish once and fo

table of the adepts. let us, however that may be, return to our classification. 68 xiv "there is a certain intelligible one whom it becometh you to understand with the flower of mind "having mingled the vital spark, from two according sub- stances, mind and divine spirit, as a third to these he added holy love, the venerable charioteer uniting all things "filling the soul with profound love "the soul of man does in a manner clasp god to herself. having nothing mortal, she is wholly inebriated with god. for she glorieth in the harmony under which the moral body sub- sisteth "as rays of light his locks flow forth, ending in acute points" zoroaster "vedana- pertaining to sensation we may first notice in the beginner's concentrating mind the class of distracting thoughts which refer to the em

p and shout for very feebleness, and only the utter fatuity of that or or any other method of obtaining relief keeps one quietly writing. one feels, too, like the old woman in theresa raquin, dumb and paralysed even while bursting with the tremendous secret. small wonder than if the adepts demand years of training before the things themselves are 75 thought "look not upon the visible image of the soul of nature; for her name is fatality; it becometh not thy body to behold her, until it be first cleansed by the sacred mysteries" the methods most practical and easy of obtaining these states are principally as follow: first, the cultivation of the "magical memory" the practice is to remember the events of the day backwards "i.e, first dinner, then tea, lunch, and breakfast. except, of course

ind unimpaired during his whole life, using it as a weapon to attack the three characteristics (the anthithesis of nibbana) even as one uses one's normal dualistic consciousness to attack that dualism. but i must observe that this idea is so tremendous that i almost doubt its possibility, and tremble as to my own understanding of it. samadhi twelve seconds in duration is a phenomenon to shake the soul of a man, to uproot his kamma, to destroy his identity- and bhikku ananda metteyya cheerfully talks of practically perpetual samadhi as the first step to attainment! the hindu, too, asks this question. 78 "i" he says "define phenomena as changeful and atman the noumenon as without change. when challenged, i merely retort by distinguishing between atman and paramatman. you say the same, but fo

, crying on my lord. i wandered eagerly seeking everywhere. the stories of life that on my lips he squandered grew into shrill cries of despair, until the dryads frightened and dumfoundered fled into space- like to a demon-king's was grown my maiden face! xi at last i came unto the well, my soul. in that still glass, i saw no sign 95 of him, and yet- what visions there uproll to cloud that mirror-soul of mine? above my head there screams a flying scroll whose word burnt through my being as when stars drop in black disastrous dew. x for in that scroll was written how the globe of space became; of how the light broke in that space and wrapped it in a robe of glory; of how one most white withdrew that whole, and hid it in the lobe of his right ear, so that the universe one dewdrop did appear

ALEISTER CROWLEY EQUINOX EQ I 3 2

nion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setting sun! i am the lord of amenta! toum maal is my name! hail unto thee! hail unto thee! o mine eagle of the glowing west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white light pervades the blue from above. her station is in the west. 19 s

toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] across the gloomy waters from the land of the setting sun thou art come, thou art come, for the words of my mouth are mighty words. come, for the guests are ready, and the feast is spread before thee! come, for the destined spouse awaits thy kiss! with roses and with wine, with light and life and love! the soul of tzedeq waits! come then, o come to me! for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i have fought upon earth for good. i am purified. i have finished my course, i have entered into the invisible! i am osiris onnophris the justified one. i am the lord of life triumphant over death! there is no part of me that is not of the gods. i am the prep

light! out of the darkness let the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee: receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit""descend" part iii "the chymical and hermetic marriage of the eagle of the waters "with the soul of jupiter [purify the talisman with water and fire "q.f.d.r" i am the eagle of the waters, and my power is in the west "t.t.e.g" i am the soul of jupiter: in the sphere of tzedeq is my name confessed "p" i am the reconciler between you "q.f.d.r" my power is to give peace and sleep "t.t.e.g" my power is to give strength and health "p" i am the reconciler between you "q.f.d.r" toum maal hath m

two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye o

b:chet hb:vau hb:resh hb:heh hb:yod hb:heh hb:lamed hb:aleph hb:heh the casting-out of the evil ones. the consecration of the shrine. the cleansing of the son of man. the drawing together of the elements. the coming of the golden dawn. the indwelling of the isis. the initiation of the whirling force. the chant of mystery. the music of the divine one. the movement of the spirit. the descent of the soul of isis. the night of apophis. the light of osiris. the knowledge of the higher soul. these be duly written; these shall be, unto the glory of thine ineffable name [the aspirant, having fasted for a period of nine days, during which he constantly aspireth unto the higher, shall now enter the temple which he hath prepared (banishing and consecrating with fire and water) and its order and dispo

ALEISTER CROWLEY EQUINOX EQ I 3 3

s as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if the command be obeyed_ and those of buddha have gained a far larger share of obedience than those of any other teacher_ the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i 4 fielding hall, in "the soul of a people" has reluctantly to confess that he can find no trace of this idea in buddha's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock

isses of love; nor in the tortured spasms of madness and of hate! i deny thee by the powers of mine understanding; weight me in the unity of thy might, and roll me in the poised rapture of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 34 12. o thou god of the nothingness of all things! thou who art neither the primal cause of causes; nor the soul of what is, or was, or will be: o thou who art not measured in the motionless balance; nor smitten by the arrow-flights of man! i deny thee by the powers of mine understanding; shield me in the unity of thy might, and reckon me aright in the span of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 13. o thou god of the nothingness of all th

method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit, alive to the glory of the world and all that charms the heart and sense of man, yet seeing past these with something of the soul of galahad. rich in memorable verse and significant thought, so closely wedded to emotion that each seems either_ glasgow herald. a book of mystery and vision. by arthur edward waite. foolscap 4to. with special cover designed by mary tourtel, and frontispiece by isabelle de steiger. price 7s. 6d. net "the most remarkable and on the whole the most successful attempt to sing the mysteries of my

are pamplet less than 10 copies remain. it is mr. crowley's earliest and in some ways most striking mystical work. jephthah and other mysteries, lyrical and dramatic. demy 8vo, boards, pp. xxii+ 223, 7s. 6d. net. songs of the spirit. pp. x+ 109. a new edition. 3s. 6d. net. these two volumes breathe the pure semi-conscious aspiration of the soul, and express the first glimmerings of the light. the soul of osiris. medium 8vo, pp. ix+ 129, 5s. net. a collection of lyrics, illustrating the progress of the soul from corporeal to celestial beatitude. tannh user. demy 4to, pp. 142, 15s. net. the progress of the soul in dramatic form. berashith. 4to, china paper, pp. 24, 5s. net. only a few copies remain. an illuminating essay on the universe, reconciling the conflicting systems of religion. the g

ALEISTER CROWLEY EQUINOX EQ I 3

all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas

stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aeon. alas for me! 46 i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. olympas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas

, that if the will and the belief of a drunken man possessed effective power this cry would overthrow the angels scattered in the quarters of the heaven "i am a god" but soon this hurricane of pride transforms itself into a weather of calm, silent, reposeful beatitude, and the universality of beings presents itself tinted and illumined by a flaming dawn. if by chance a vague memory slips into the soul of this deplorable thrice-happy one "might there not be another god_ believe that he will stand upright before him; that he will dispute his will, and confront him without fear. who was the french philosopher that, mocking modern german doctrines, said "i am a god who has dined ill? this irony would not bite into a spirit uplifted by hashish; he would reply tranquilly "maybe i have dined ill;

. of this school the author may and does claim that he is the intimate representative and mouthpiece &c &c. good "this mystic life at its highest is undeniably selfish" hullo, what's this "it is a striking fact that so little of any divine consequence has been uttered by poets in the english language" really "the inspiration of it (the sense of sacramentalism) at certain times saturated the whole soul of tennyson. there is scarcely a trace or tincture of this sense in shelley" poor shelley "in the eighteenth century there was none found to give it voice" poor blake (william blake, you know! never heard of william blake "for this school it is quite impossible that shakespeare, for example, should possess any consequence" poor shakespeare! and then "this book is offered by the writer to his

ALEISTER CROWLEY EQUINOX EQ I 4 2

k on white; and the four sides of the square were blue, yellow, red, and black. she began to play. the air was low, sweet, soft, and slow. it seemed that she was listening, not to her own playing, but for some other sound. her bow quickened; the air grew 277 harsh and wild, irritated; quickened further to a rush like flames devouring a hayrick; softened again to a dirge. each time she changed the soul of the song it seemed as if she was exhausted: as if she was trying to sound a particular phrase, and always fell back baffled at the last moment. nor did any light infuse her eyes. there was intentness, there was weariness, there was patience, there was alertness. and the room was strangely silent, unsympathetic to her mood. she was the dimmest thing in that gray light. still she stove. she

se, and always fell back baffled at the last moment. nor did any light infuse her eyes. there was intentness, there was weariness, there was patience, there was alertness. and the room was strangely silent, unsympathetic to her mood. she was the dimmest thing in that gray light. still she stove. she grew more tense, her mouth tightened, an ugly compression. her eyes flashed with- was it hate? the soul of the song was now all anguish, all pleading, all despair- ever reaching to some unattainable thing. she choked, a spasmodic sob. she stopped playing; she bit her lips, and a drop of blood stood on them scarlet against their angry purple, like sunset and storm. she pressed them to the square, and a smear stained the white. she caught at her heart; for some strange pang tore it. up went her v

mth, light, incense, music, and a pageant of hope. to-day, as in the days of nero, christianity is no more than the slum-born shriek of the degenerate and undersized starvelings that inhabit the inferno of industrialism. so also thompson, impotent from abuse of opium, reviles shelley and byron for virility "o che sciagura essere senza cog- dirt, dogma, drugs! what wonder and what hope lies in the soul of man if from such ingredients can be distilled such wine as "the dream tryst" requiescat in pace. let the flowers grow on thompson's grave; let none exhume the body! a. quiller, jr. 292 the eyes of st. ljubov: de la ratiboisiere's account of the typhlosophists of south russia by j. f. c. fuller and george raffalovich the eyes of st. ljubov i "tell it us! o tell us it" elph nor pistouillat d

g and pitiless day, and the pitiless light- thee only beside me, above me the mystical night, no dream so created in darkness was ever more fair. for then was thy touch as the light of a life-giving fire, which kindles, and scorches, and burns, with unsated desire, thy breath the warm essence of myrtle, the fragrance of pine, the languorous smoke of a temple obscene yet divine, which gladdens the soul of a god in his passionate ire. so silent those nights, i could fancy the uttermost deep engulfed us for ever- for ever in silence to keep the tale of our wooing: till sweetly the murderous hours had lulled us to rest; and the magical poison of flowers had stolen our brains, and our eyelids were heavy with sleep. ah love! they are banished, yet not so the strength of the spell which holds bot

ALEISTER CROWLEY EQUINOX EQ I 4 3

temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing the pr

ot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black ston

ts rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold "ah! by christ's blood (his soul avouched "nothing but change (but change) abides. death lurks, a leopard curled and crouched, 71 in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides "what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew. bear me" he cried "to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about- on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen" 72 xxviii

some sore distress may be sir palamede" then they rose as one man in glad liesse to honour that great health "god's way is not as man's (quoth lancelot "yet, may god send him back this day, his quest achieve, to camelot "amen" they cried, and raised the bowl; when- the wind rose, a blast as hot 109 as the simoom, and forth did roll a sudden thunder. still they stood. then came a bugle-blast. the soul of each knight stirred. with vigour rude, the blast tore down the tapestry that hid the door. all ashen-hued the knights laid hand to sword. but he (sir palamedes) in the gap was found- god knoweth- bitterly weeping. cried arthur "strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? em,brace me "rather end your garments, if you love me, sire (q

ALEISTER CROWLEY EQUINOX EQ I 4

ing the glass or paper with our hand we obtain the right distance. in the above the will takes the place of the hand. concentration has progressed so far as to train the mind to remain fixed on one object then dhy na or meditation may be practised. and when this power of dhy na becomes so intensified as to be able to pass beyond the external perception and brood as it were upon the very centre or soul of the object held by the will, it becomes known as sam dhi or superconsciousness. the three last stages dh ran, dhy na and sam dhi, which are so intimately associated, are classed under the one name of samy ma.139 thus meditation should rise from the object to the objectless. firstly the external cause of sensations should be perceived, then their internal motions, and lastly the reaction of

ALEISTER CROWLEY EQUINOX EQ I 6 2

typhon 1. centrum in centri trigono 1["a pause" 27 part iii typhon. i desire to begin the banquet. hermanubis. brother typhon, i will inquire of the oracle. mother of mystery, i beseech thee to begin the banquet; for it is certainly necessary that this should be done [sphinx "turns, bows, and stretches her hands in mute appeal to "c.i.c.t] c.i.c.t. 1. i heed not the passion, or the reason, or the soul of man. mother of mystery, declare my will [sphinx "plays the most exalted (passionless because beyond passion) piece that she may<hermanubis. this means nothing to me. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jup

lare my mind [sphinx "plays a cold, passionless, intellectual piece<hermanubis. ah! ah! this is music; this is the secret of jupiter. typhon. i feel nothing. c.i.c.t. 1. mother of mystery, declare my heart [sphinx "plays an intensely sensual passionate piece<typhon. ah! ah! this is music; this is the secret of jupiter. 28 hermanubis. accursed! accursed! be the soul of impurity, the body of sin! c.i.c.t. 1. irreconcilable, my children, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are m

ard- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little

false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and sing

g way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! 117 whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. the mage has wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is ar

ALEISTER CROWLEY EQUINOX EQ I 6

he well issues a nymph dressed in silver and azure gauze, with jewels and roses in her hair. after her a cluster of children] 79 the nymph["sings] in the well where i dwell, it is cool, it is dusk; but the truth of my youth is a palace of musk. truth comes bubbling to my brim; light and night are one to him! in the dark you may mark the slow ooze of my springs, but you know not the glow where the soul of me sings. truth comes bubbling to my brim; life and death are one to him! there is cold in the old grey gloom of my caves; there is heat in the beat of my passionate waves. truth come bubbling to my brim; love and hate are one to him["they dance and return to the well" r "and" l "are now seen behind the grasses, she sobbing upon his shoulder] 80 rinaldo. the cloud blackens all the sky. lay

of his soul. by its insistent energy it shall destroy even the memory of all those marsh-lights that came to greet it; and the priest shall bow down in the glory, and grasp the altar with his hands, and strike it with his forehead seven times. now this altar is the earthen altar of demeter. then understanding all things by the light of that love, he shall know that this is love, that this is the soul of the earth, that this is fertility and understanding, the secret of demeter. nay (even) the oracle may speak in his heart and foretell or foreshadow the greater mysteries of persephone, of death the daughter of love. those, too, who are thus reborn will understand that i who write these words am stretched on the wet earth on the day of spring. it is night, but only the sea whispers of perse

f time. lioness with lion, may we walk by night among the ruins of great cities, when, weary with happiness too great even for our immortality, we turn from the fragrance and fertility of earth. and at the sunrise return where the peopled valleys call us; where, bronzed and buoyant, our children sing aloud as they drive home the spade. glory be to the earth and to the sun and to the holy body and soul of man; and glory be to love and to the father of love, the secret unity of things! glory be to the shrine within the temple, and to the god within the shrine, to the word and to the silence that bore it unto him that is beyond the silence and the speech! also thanksgiving in the highest for the gift of all these things, and for the maiden in whom all these things are found, for the holy body

of man; and glory be to love and to the father of love, the secret unity of things! glory be to the shrine within the temple, and to the god within the shrine, to the word and to the silence that bore it unto him that is beyond the silence and the speech! also thanksgiving in the highest for the gift of all these things, and for the maiden in whom all these things are found, for the holy body and soul of man, and for the sun, and for the earth. amen. francis bendick. 111 sleep along the silver pathways of the moon (with lilies strewn to mark her passing hours) a mighty goddess strays. her rapt eyes gaze in calm undying swoon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeoli

y any woman there at all. yet not content with addiction to indiscriminate adultery and morphine, she finds pleasure in seducing young men and picking their pockets. fie! you can surely show us a prettier picture than that. why not return to your earlier manner? not necessarily the manner of "an idyll in bloomsbury" but you might advantageously find material in brixton or in bayswater. felix. the soul of the moor. william rider& son. 2"s" net "success meant life! failure- worse than death, for there would be the everlasting self-reproach! dare i attempt the experiment" this sounds familiar, but, if memory serves me right, mr dion clayton calthorpe's drama continues in this strain "he carefully surveyed his ashen face in the tiny glass suspended over his washhand stand, then, with hasty, tr

ALEX SANDERS THE KING OF THE WITCHES

ce a. month, and better it be when the moon.is full, then shall ye assemble in some secret place and adore the spirit of me whp am queen of all the witches. there shall ye assemble. ye shall be free from slavery, naked in your rites, sing, feast and dance. my law is love unto all beings. mine is the cup of the wine of life. i am the gracious goddess who gives the gift ofjoy unto all men 'i am the soul of nature who giveth life to the whole universe 'i am that which is attained at the end of desire: while all the. witches squat just within the circle,the high priest kneels.before the high priestess in the centre and says 'hail, aradia, pour forth thy love. i lowly bow before thee, i adore thee to the end, with loving sacrifice thy shrineadorn, thy foot is to my lips, my prayer is borne upon

ALEXANDRIAN BOOK OF SHADOWS OCCULT

d placed; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of

of all living, and my love is poured out upon the earth. hp: hear ye the words of the star goddess; she in the dust of whose feet are the hosts of heaven, and whose body encircles the universe. hps: i who am the beauty of the green earth, and the white moon among the stars, and the mystery of the waters, and the desire of the heart of man, call unto thy soul. arise, and come unto me. for i am the soul of nature, who gives life to the universe. from me all things proceed, and unto me all things must return; and before my face, beloved of gods and of men, let thine innermost divine self be enfolded in the rapture of the infinite. let my worship be within the heart that rejoiceth; for behold, all acts of love and pleasure are my rituals. and therefore let there be beauty and strength, power a

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

it must be noted that the pranic emanations given off by units of the animal and vegetable kingdom (after they have absorbed both solar and planetary prana) are naturally a combination of the two, and are transmitted by means of surface radiation, as in solar and planetary prana, to certain lesser groups of devas of a not very high order, who have a curious and intricate relationship to the group soul of the radiating animal or vegetable. this matter cannot be dealt with here. these devas are also of a violet hue, but of such a pale color as to be almost grey; they are in a transitional state, and merge with a puzzling confusion with groups of entities that are almost on the involutionary arc.42,(38)43,43a(39- 53- a treatise on cosmic fire copyright 1998 lucis trust in dealing with the sec

of the elemental essences in process of involution. he holds a position (in relation to a heavenly man) analogous to that held by the different elementals that go to the make-up of man's three bodies, physical, astral and mental, and he is like all manifesting beings threefold in his nature, but involutionary. therefore, man and devas (differentiating the devas from the lesser builders) form the soul of a heavenly man. other lives form his body, and it is with body and soul that we are concerned in these two divisions of our thesis on fire. one group manifests the fire of matter, the other group the fire of mind, for the devas are the personification of the active universal mind, even though man is considered manasic in a different sense. man bridges in essence; the devas bridge in matter

198- a treatise on cosmic fire copyright 1998 lucis trust all these ends are the result of the manasic development and perhaps the student might apprehend the underlying idea more clearly if it is realised that a. the spirit employs manas in all that concerns matter, the electrical substance, or the active akasha. b. the spirit employs buddhi in all that relates to the psyche, that relates to the soul of the world, to the soul of an individual, or to the soul of every form. c. the spirit employs will or atma in all that relates to the essence of all, to itself, considering the essence and the self as pure spirit as distinguished from spirit-matter. in the first case, the distinctive quality of manas is discrimination which enables the spirit to differentiate between: 1. the self and the no

masters of the wisdom, and enables them to work along the lines of energy or force, and not with what is usually understood when the word 'substance' is used. they work with electrical energy, concerning themselves with positive electricity, or with the energy of the positive nucleus of force within the atom, whether it is the atom of chemistry, for instance, or the human atom. they deal with the soul of things. the black magician works with the negative aspect, with the electrons, if i might so term it, with the sheath, and not with the soul. this distinction must be clearly borne in mind. it holds the clue to the non-interference of the whole brotherhood in material matters and affairs, and their concentration upon the force aspect, upon the centres of energy. they reach the whole throug

at this juncture the distinction that is made between the work of the black and the white magician. it might be helpful here before proceeding further to look at these distinctions as far as they concern the matter in hand: first. the white brother deals with positive electrical energy. the dark brother deals with the negative electrical energy. second. the white brother occupies himself with the soul of things. the black magician centres his attention upon the form. third. the white magician develops the inherent energy of the sphere concerned (whether human, animal, vegetable or mineral) and produces results through the self-induced activities of the central life, subhuman, human or super-human. the black magician attains results through the agency of force external to the sphere involve

ALICE A BAILEY05 THE LIGHT OF THE SOUL

gavad gita, the new testament, and the yoga sutras, for in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory

nows, he has suffered, and he has been forced into incarnation through his longing for the not-self. now all that is ended and he is the freed soul. 25. in ishvara, the gurudeva, the germ of all knowledge expands into infinity. in the macrocosmic sense god is the master of all and he is the sum total of omniscience, being (as is easily seen) the sum total of all states of consciousness. he is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of

the divine son of god, the second aspect monadic, as he manifests through the medium of a human being. this is the microcosmic soul. the following synonyms of the ishvara aspect may be found of value. the macrocosm. ishvara, the second aspect .w hose nature is love. the son of god .t he revealer of the father. the cosmic christ. god in incarnation. vishnu. second person of the hindu trimurti. the soul of all things .a toms and souls are synonymous terms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of

ace existed there have been those who have achieved omniscience, those whose germ of knowledge has been subjected to proper culture and thus developed, until it flowered forth into the full glory of the liberated soul. this condition became possible through certain factors: 1. the identity of each individual soul with the oversoul. 2. the attractive force of that oversoul as it drew the separated soul of all things gradually back into itself. this is the force of evolution itself, the great attractive agent which recalls the outgoing points of divine life, the units of consciousness, back to their source. it involves the response of the individual soul to cosmic soul force. 3. the intensive training given towards the climax by the occult hierarchy whereby souls receive a stimulation and vi

oga; this is the application of the law to the forces of nature and the scientific utilisation of those forces by the man. it involves the passing of certain septenates of energy through the centres up the spine and into the head by a certain specified geometrical progression. this makes a man a master psychic, and unfolds in him certain latent powers which when unfolded put him in touch with the soul of all things and with the subjective side of nature. it is significant to note that this mode of arriving at peace follows upon the method of sane wholesome living and its consequent result a sound physical body. later on, when patanjali again refers to the regulation of the breath and of the energy currents, he places it as the fourth means of yoga and states that only when right poise has

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

"illumination itself may be regarded as the highest known example of telepathy; for throughout the blazing forth of that supreme enlightenment, the human soul is a percipient and the father of lights, the agent" the agent may work through the medium of many minds, for the world of the soul is the world of group awareness, and that opens up a field of contacts which is wide indeed. not only is the soul of man en rapport with the universal mind, but also with all minds through which that divine purpose we call god may be working. in this way we can account for the coming forth of the steady stream of illuminated writings and of the world messages down the ages, which have guided the thoughts and destiny of men and brought them forward along the path of realization from the stage of animism a

. i feel no shadow of the winds that brood, i hear no whisper of a tide that veers, i weave no thought of passion, nor of tears, unfettered i of time, of habitude. i know no birth, i know no death that chills; i fear no fate, nor fashion, cause nor creed, i shall outdream the slumber of the hills, i am the bud, the flower, i the seed; for i do know that in whate'er i see i am the part, and it the soul of me."22(109) contrariwise, it may produce the mystical ecstasy that uplifting and outpouring of the heart towards divinity, to which our mystical literature bears constant witness. it is a condition of exaltation and of joyous certainty as to felt realities. it carries its possessor forward on the wings of bliss, so that temporarily, at any rate, nothing can touch or hurt. figuratively, the

eing linked with a radiant body of light, or they- 99- from intellect to intuition copyright 1998 lucis trust visualize three centres of vibrating energy receiving stimulation from a higher and more powerful centre; others imagine the soul as a triangle of force to which is linked the triangle of the lower nature linked by the "silver cord" mentioned in the christian bible, the sutratma or thread soul of the eastern scriptures, the "life-line" of other schools of thought. still others prefer to preserve the thought of a unified personality, linked to and hiding within itself the indwelling divinity, christ in us, the hope of glory. it is relatively immaterial what imagery we choose, provided that we start with the basic idea of the self seeking to contact and use the not-self, its instrume

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ured men and women who have chosen a certain way and who are pledged to "walk in the light" i seek in this book to do four things, and to make appeal to three types of people. it is based, as regards its teaching, upon four fundamental postulates. these are intended to: 1. teach the laws of spiritual psychology as distinguished from mental and emotional psychology. 2. make clear the nature of the soul of man and its systemic and cosmic relationships. this will include its group relationship as a preliminary step. 3. demonstrate the relations between the self and the sheaths which that self may use, and thus clarify public thought as to the constitution of man- 5- a treatise on white magic copyright 1998 lucis trust 4. elucidate the problem of the supernormal powers, and give the rules for

ve this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, which is the result of the union of the two poles of spirit and matter is the soul of all things; it permeates all substance or objective energy; it underlies all forms, whether it be the form of that unit of energy which we call an atom, or the form of man, a planet, or a solar system. this is the theory of self-determination or the teaching that all the lives of which the one life is formed, in their sphere and in their state of being, become, so to speak, grounded in mat

ngdom. c. the consciousness of the animal kingdom. d. the consciousness of the animal form through which the spiritual man functions, which after all is but a department of the former group in its highest presentation. secondly, there is that psychic force which is the result of the union of the spirit with sentient matter in the human kingdom and which produces a psychic centre which we call the soul of man. this psychic centre is a force centre, and the force of which it is the custodian or which it- 9- a treatise on white magic copyright 1998 lucis trust demonstrates, brings into play a responsiveness and an awareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. thes

anetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessness of the powers of the animal soul. all i desire to do here is to show the two senses in which the word "psychic" is used. later we will deal with the growth and development of the lower psychic nature or the soul of the vehicles in which man functions in the three worlds, and then will seek to elucidate the true nature of th

ul of man serves to demonstrate the fallibility and relative uselessness of the powers of the animal soul. all i desire to do here is to show the two senses in which the word "psychic" is used. later we will deal with the growth and development of the lower psychic nature or the soul of the vehicles in which man functions in the three worlds, and then will seek to elucidate the true nature of the soul of man and of the powers which can be brought into play once a man can contact his own spiritual centre, the soul, and live in that soul consciousness. 4. unfoldment. the life at the heart of the solar system is producing an evolutionary unfoldment of the energies of that universe which it is not possible for finite man as yet to vision. similarly the centre of energy which we call the spirit

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

ric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and has the use of earth, and ends the man downward: but, tending upward for advice, grows into, and again is grown into by the next soul, which, seated in the brain, useth the first with its collected use, and feeleth, thinketh, willeth, is what knows: which, duly tending upward in its turn, grows into, and agai

dy, for there is a soul in every atom comprising all bodies in all kingdoms in nature. the subtle coherent soul which is the result of the bringing together of spirit and matter exists as an entity apart from the body nature, and constitutes (when separated from the body) the etheric body, the double, as it is sometimes called, or the counterpart of the physical body. this is the sum total of the soul of the atoms constituting the physical body. it is the true form; it is the principle of coherence in every form. the soul, in relation to the human being, is the mind principle in two capacities, or the mind expressing itself in two ways. these two ways are registered and become part of the organised equipment of the human body when it is adequately refined and sufficiently developed: 1. the

xpress the sum total of the psychic nature the vital body, the emotional nature and the mind stuff. but it is also more than that, once the human stage is reached. it constitutes the spiritual entity, a conscious psychical being, a son of god, possessing life, quality and appearance a unique manifestation in time and space of the three expressions of the soul as we have just outlined them: 1. the soul of all the atoms, composing the tangible appearance. 2. the personal soul or the subtle coherent sum total which we call the personality, composed of- 39- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the subtle bodies, etheric or vital, astral or emotional, and the lower mental apparatus. these three vehicles humanity shares with the animal kingdom

the entire basis for astrology and for the effect of the constellations upon the solar system and the interplanetary forces. we might sum it all up in relation to man as follows: man's form nature reacts in its consciousness to the form nature of deity. the outer garment of the soul (physical, vital and psychic) is part of the outer garment of god. man's self-conscious soul is en rapport with the soul of all things. it is an integral part of the universal soul, and because of this can become aware of the conscious purpose of deity; can intelligently cooperate with the will of god, and thus work with the plan of evolution. man's spirit is one with the life of god and is within him, deep-seated in his soul, as his soul is seated within the body. this spirit will in some distant time put him

d satisfy the desire-self. an interesting point might here be noted and a question answered. in a treatise on white magic i referred to the two groups of observers and communicators (the third group lies outside our present discussion, and the question was asked: who trains these observers and communicators? i should like to make it clear that the observers train themselves or more accurately the soul of each trains the personality in true observation. in the case of the communicators, they are slowly and gradually trained by senior disciples working on the physical plane engaged in training groups of communicators to be employed later by the- 80- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust hierarchy. in this matter (as in all else in the spirit

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the faith, and have sadly forgotten the inner meaning which carries life and salvation to the individual and also to humanity. we have been busy fighting over the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst all the time the soul of man was crying out for the spirit of life, which the letter veiled. we have agonised over the historical aspects of the gospel narrative, over the time element, and over the verbal accuracy of the many translations, while failing to see the real magnificence of christ's accomplishment and the significant teaching it holds for the individual and for the race. the drama of his life and its p

his perfected humanity; he has linked us to god through his expressed divinity. two thoughts must therefore be borne in mind by all of us at this time if we are not to be submerged in the apparent world chaos and thus lose our perspective. one is that each age provides its way out. this, christ meant when he said "i am the way, the truth and the life."8 he knew that he synthesised in himself the soul of the past and the spirit of the future. and what is true of him is true also of the teaching he gave. in christianity the past is comprised and its best religious elements are included- 25- from bethlehem to calvary copyright 1998 lucis trust the soul of man stands at the gates of revelation, and he must learn that this revelation will come through himself perfected. browning expressed this

rit of life, the breath of god. what the new word will be which will "come forth from the centre" we do not know, for it will not be heard until the race is ready. but there is a common word of power which will be given into the custody of our race if we measure up to our opportunity and, through the new birth, enter into the kingdom of god. it is this word which will quicken into life the hidden soul of man and galvanise him into a renewed spiritual activity. as the race grows in sensitivity, as the aspirants- 34- from bethlehem to calvary copyright 1998 lucis trust of the world in all the many religions cultivate the ability (through meditation) to hear the voice which can tune out all other voices, and as they learn to register the sound which will obliterate all other sounds, they will

land claim to be doing, unless that house is beautiful as a result, and unless its inhabitants have ideas based on divine essentials, the last state will be worse than the first. seven devils may enter into the house, according to christ's parable.41 unless god indwells the house, when cleaned, and unless our revaluations and national adjustments lead to that leisure and peace of mind wherein the soul of man can come to flower, we are headed towards still worse disasters "man shall not live by bread alone, but by every word that proceedeth out of the mouth of god "then the devil taketh him up into the holy city, and setteth him upon a pinnacle of the temple, and saith unto him, if thou be the son of god, cast thyself down; for it is written, he shall give his angels charge concerning thee

ealth and universality, constitutes a fact as scientific as any other. these are days when a scientific fact seems to have some glamorous appeal. cycles of mysticism, cycles of philosophy, cycles of scientific expression, cycles of rank materialism such is the cyclic way we walk, and such is our history. but persistent through them all runs the thread of god's plan. steadily through them all, the soul of man marches from one unfoldment of consciousness to another, and our concept of divinity constantly gains in richness and reality. that is the fact upon which humanity can stand, the divine soul in man. that is the fact upon which christ took his stand when the devil tempted him a second time "again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms

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

s of divine life and expression. the more intricate the organisation of the form and the more complex and perfect the response apparatus, the more clearly will be indicated the age of the soul and the perfected intent or potency of its will, the freer it will be from the limiting karma of an unevolved conditioning vehicle. a close study of this subject is not possible here. the appropriation by a soul of those energy units which will constitute its body or sheath, as it passes from one plane to another and from one state of consciousness to another, is a study so abstruse and complicated that only those initiates whose development equips them and whose interest impels them to work with the application of the law of karma (which is identified in time and space with substance and force, can

y are their brother's keeper, are all expressions of this sacrificial instinct. this factor, though not unrecognised by modern psychology, is of far wider significance than has yet been realised. this instinctual tendency is the one that itself governs the law of rebirth. it is the expression of a still greater factor in the creative process. it is the major determining impulse which impelled the soul of god himself to enter into form life; which impels life, upon the involutionary arc, to progress down into matter, producing thus the immanence of god. it is that also which drives humanity forward into its wild struggle for material well-being. it is that too which urges man eventually to turn his back upon the "world, the flesh and the devil" as the new testament puts it, and orient himse

and the marriage of souls, i have uttered meaningless words, or words which at the best embody an ideal which is so closely tied up with material things in the mind of the aspirant, and so connected with the processes of detachment (at which disciples work so strenuously) that i despair of presenting the truth as it concerns souls and soul relationships. this law governs also the relation of the soul of a group to the soul of other groups. it governs the interplay, vital but unrealised yet as a potency, between the soul of the fourth kingdom in nature, the human, and the soul of the three subhuman kingdoms, and likewise that of the three superhuman kingdoms. owing to the major part which humanity has to play in the great scheme or plan of god, this is the law which will be the determining

ideas have to be contacted and noted. their energy has to be assimilated and transmitted and this is the function of those force centres which will express themselves along these lines of activity. 9. groups working in another category will have for their specific work the stimulating of the minds of men so that alignment can take place. they act primarily as channels of communication between the soul of man and the soul in any form. they will be the great psychometrical workers, for a psychometrist is one whose soul is sensitive to the soul in other forms of life, human and non-human. they evoke the soul of the past, primarily, linking it with the present, and finding it also indicative of the future. 10. members of other groups will be communicators between the third aspect of deity as i

uch to the department of philosophy in the past, but must now engross the attention of the psychologist. this desirable event will be brought about when the true meaning of history is grasped, when the wide sweep of human unfoldment down the ages is understood, and when the soul is seen to be functioning through all parts of all forms. at present, man alone is really credited with a soul, and the soul of all things is overlooked. yet man is but the macrocosm of the other kingdoms in nature. the seven rules which we are now studying are, therefore, of supreme importance, for they embody the key ideas which will reveal deity in operation as the soul of all things; they will- 140- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust reveal the nature and

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

emand and with the great principle of sharing which ever governs divine purpose. they will be the great psychometrical workers, for a psychometrist is one whose soul is sensitive to the soul in others and in all forms of life. the principle of sharing which must govern economic relations in the future is a soul quality or energy and hence their work of relating soul with soul. they also evoke the soul of the past, linking it with the present and finding it likewise indicative of the future. 10. this is the group of creative workers. they are communicators between the third aspect of divinity, the creative aspect as it expresses itself through the creative work and in response to the thought world and the first aspect, life. they link and blend life and form creatively. they are closely rel

sented. a disciple is one who seeks at all times to aid humanity and to further the processes of evolution as well as to develop that deep love of mankind which is the distinguishing mark of the initiate and of the master. 2. the subject of initiation. a study of this subject will lead to a consideration of its secondary development and its basic objective of a progressive identification with the soul of the disciple, with the soul of the group, with the soul of humanity as a whole and with the soul in all forms. 3. the subject of service. this is not service as it is usually understood. the ordinary connotation has largely lost its significance through wrong emphasis. the initiate considers service as the spontaneous, easy expression of a definite soul contact, brought down on to the phys

and work in unison, then the first step will have been taken towards group initiation which is the goal of the new discipleship. group initiation involves: 1. the possession and recognition of a united vision to which the individual in the group subordinates himself. 2. the simultaneous rapport of the group members with the soul on its own level (that composite group soul which is composed of the soul of each individual member. this leads to group integration on soul levels. 3. the blended consecrated contact of the group personalities upon the three levels of personality expression the mental, astral and etheric levels of awareness. some group members contact each other on one level and some on another, but the aim should be a close contact on all three levels at will and all together whe

ity, is the correspondence to the form-building aspect of the trinity, the second aspect. the creative imagination "pictures a form" through the ability to visualise and the thought energy of the mind gives life and direction to this form. it embodies purpose. thereby a rapport or line of energy is constructed between the mind and the astral vehicle and it becomes a triple line of energy when the soul of the disciple is utilising this creative process in some planned and definitely constructive manner. this visualising process and this use of the imagination form the first two steps in the activity of- 70- discipleship in the new age- volume i copyright 1998 lucis trust thoughtform building. it is with these self-created forms embodying spiritual ideas and divine purpose that the masters w

rgy of the ray of the intellect) and this in spite of the fact of your physical constitution. it accounts for your intense feeling that you have no racial relationship to the jews at all in spite of the fact that you are of the hebrew race. this is a true feeling, and the only thing which relates you to the jewish race is the fact that your mental body is on the first ray which is the same as the soul of judaea. the soul knows no distinctions or differences and on soul levels no problem of any kind exists except the problem of understanding love. of this you know much. your soul ray focusses itself in and through your astral body and your personality ray does the same. hence your problem and hence the facility with which you can relate the soul and personality rays and can carry through th

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ch humanity sorely needs at this time. there are enough men and women of goodwill in the world today to accomplish this if they can be reached, inspired and supported in their endeavour, both materially and spiritually. the situation is far more difficult than a casual analysis would make it seem. the psychological problem involved has a background which is centuries old, which is inherent in the soul of each individual nation and which is potently conditioning the minds of all their peoples today. it is here that our major difficulty lies and it is one which will not easily give way to any effort or to any spiritual endeavour, whether carried out by the organized churches (which show a woeful lack of appreciation of the problem) or by spiritually minded groups and individuals. the work to

ations, as all families, have also in them groups or- 6- problems of humanity copyright 1998 lucis trust individuals who are recognized sources of trouble to the well-intentioned remainder. there are nations within the international community which are and have been for a long time disrupting agencies. the problem of the interplay and interaction of the nations is largely a psychological one. the soul of a nation is potent in its effect. the national thoughtform (built up over the centuries by the thinking, the goals and the ambitions of a nation) constitutes its ideal objective and is most effective in conditioning the people. a pole, a frenchman, an american, a hindu, a britisher or a german are easily recognized, no matter where they may be. this recognition is not based solely upon app

the study of the things of the spirit) can outstrip the researchings of lesser minds; that clear perception and ability to convey thoughts in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man. the accent upon the material values and the intense emphasis upon the importance of france to the world, instead of the importance of the international attitude to france in terms

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

m those people who do seek first the kingdom of god, and discover thereby that the kingdom they seek is already here. christ and his disciples are known by many to be physically present on earth and the kingdom which they rule, with its laws and modes of activity, is familiar to many and has been throughout the centuries. christ is the world healer and saviour. he works because he is the embodied soul of all reality. he works today, as he worked in palestine two thousand years ago, through groups. there he worked through the three beloved disciples, through the twelve apostles, through the chosen- 26- the reappearance of the christ copyright 1998 lucis trust seventy, and the interested five hundred. now he works through his masters and their groups, and thereby greatly intensifies his effo

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

s change with frequency. this is oft forgotten, because the cycles are so much vaster than those of human incarnation. i would also point out that the tabulations which follow agree in part with the ordinary accepted assignment of zodiacal signs to the various countries, but not always. i will give you two signs for each country. one will be the emerging influence which will govern the ego or the soul of the country or nation, and the other that which governs at the present moment the personality ray of the individual country, and so conditions the masses. forget not that the soul of the people is represented by those who react to the influence of the soul ray and of the sign which is affecting it (its ascendant, one might say, whilst the masses are conditioned by the personality ray and t

all the intuition will flower forth into as recognisable an expression of human consciousness as the present intellectual grasp and mental perception of the race. until this time comes, the searching astrologer must proceed hopefully but cannot yet expect full understanding of what i here impart. 4. an analysis of certain countries. the horoscope of a country can, therefore, be either that of the soul of the nation or of the personality of the nation, based on the form aspect; there are no means, as yet, of determining the date, for instance, of the birth of a nation or of a race. boundaries are not determining factors nor is history itself, as now given, an adequate guide. as said above, some nations are entities and demonstrably so, as, for instance, france or japan; others have been gre

rbitrary matter but due to magnetic interplay. it is also vibratory interplay, under the great law of attraction and repulsion which has much to do with the intercourse and relationships between nations. let us now look at a few of them. france is a pisces-leo country, and is expressive egoically of the fifth ray of concrete knowledge or science and the personality ray of active intelligence. the soul of france, subjectively ruled europe for the most important and influential part of the piscean age, now passing out; she coloured and dominated, by her leo personality, a large part of the happenings- 38- the destiny of the nations copyright 1998 lucis trust in europe during the middle ages and for centuries; she mediated the piscean quality to the civilisation of the then known world and he

st of leo precipitates conflict one to which france is slowly awakening. the egoic ray of france is that of concrete science and this, working in conjunction with the energy of the fifth zodiacal sign, leo, has given the french people their intellectual brilliance and their scientific bias. the forces of crystallisation pour through paris which is ruled by capricorn in its personality and yet the soul of the french nation is nurtured in that great capital through the soul of the city, energised by virgo and, forget not, that virgo is the polar opposite of pisces and the infant christ in virgo comes to full flower in pisces. here lies the hope of france. you will remember perhaps that some years ago i indicated that from france will come a great psychological or soul revelation which will b

f the second ray of love-wisdom, which has in the past led to material success but which can flood the world, via france, once she dies to self. capricorn, ruling paris, signifies both death and initiation into the spiritual life, and here lies the choice for france. with the cooperation which pluto can give in bringing about those conditions which will lead to the revelation of virgo (ruling the soul of paris) there is possible in connection with this powerful and influential country a contribution to the life of humanity which will be effective in bringing about the new desired conditions in europe, but france's demand for her personal security must give place to the security of the whole from aggression and evil and fear, and all thought of revenge upon or the dismemberment of other cou

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

hen there is adequate fusion within humanity as a whole does the great human dweller on the threshold appear as an integrated entity, or the dweller in a national or racial sense makes its appearance, spreading and vitalising national, racial and planetary glamour, fostering and feeding individual glamours and making the entire problem unmistakably apparent. only then can the relation between the soul of humanity and the- 91- glamour: a world problem copyright 1998 lucis trust generated forces of its ancient and potent personality assume proportions which call for drastic activity and intelligent cooperation. such a time has now come, and in the two books, the problems of humanity and the reappearance of the christ, and also in the wesak and june full moon messages, i have dealt with this

unprogressive, learning nothing and getting nowhere; you are equally free to return to identification with the dweller, negating thus the influence of the angel, refusing imminent opportunity and postponing until a much later cycle your determining choice. this is true of you and of humanity as a whole. will humanity's third ray materialistic personality dominate the present situation or will its soul of love prove the most powerful factor, taking hold of the personality and its little issues, leading it to discriminate rightly and to recognise the true values and thus bring in the age of soul or hierarchical control? time alone will show. i will give you no more today. i am anxious for these few essential statements to be mastered by all of you, prior to our taking up section iii. i am an

ar and its immediacy, and the fact of the angel has been a theory and a point of wishful thinking. the balance is being adjusted by the humanitarian attitudes which are so largely coming into control, irrespective of any theological trend. these attitudes take their stand upon the belief of the innate rightness of the human spirit, in the divinity of man, and upon the indestructible nature of the soul of mankind. this inevitably brings in the concept of the presence, or of god immanent and is the result of the needed revolt against the belief in god transcendent. this spiritual revolution was entirely a balancing process and need cause no basic concern, for god transcendent eternally exists but can only be seen and known and correctly approached by god immanent immanent in individual man

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

accompanies them, forgetting that the vibration of the soul is that of a master, for the soul is a master on its own plane. these are true soul impressions but usually have in them nothing new or of major importance; they are, again, the result of past ages of soul development (as far as the personality is concerned; they are, therefore, that which an awakening personality has contributed to the soul of the good, the true and the beautiful, plus that which has entered into the personality- 43- telepathy and the etheric vehicle copyright 1998 lucis trust consciousness as a result of soul contact. this accounts for eight percent (8) of the writings and communications put before the general public by aspirants today. 3. teachings given by a senior or more advanced disciple on the inner plane

dominates and controls the astral aura. 3. the stage wherein the soul expresses its essential nature of love and begins to pour its radiation into the astral aura, via the astral body. eventually the sensitivity of love is substituted for emotional sensitivity and desire. aspirants are to be found at all these three stages of sensitivity. there comes a moment during the second initiation when the soul of the initiate sweeps into activity and fundamental force (if i might use such a term) submerges the astral nature, vitalising and inspiring the astral body, changing temporarily the quality of the astral aura, and establishing a control which will lead finally to the substitution which i have mentioned above. this is an aspect of the truth which underlies the doctrine of "vicarious atonemen

teady in the light" of the soul; the disciple learns that all recorded truth is susceptible to many interpretations, and that these unfold with increasing clarity as he takes one initiation after an other, and as he develops conscious responsiveness. the ability to invoke demonstrates from life to life and involves the invocation of conscious response from the anima mundi or from the subconscious soul of all things, as well as from the human consciousness and from the world of super-conscious contact. this ability develops steadily as the aspirant treads the path of discipleship; it is frequently prefaced in the earlier stages by much confusion, much astral psychism and frequent wrong interpretations. there is no need at this stage, however, for undue distress, because all that is needed i

age of their development, strongly astral-buddhic in nature. this should be remembered. 2. mental telepathy. this involves naturally two minds or several minds, and the process is carried forward in the substance of the mental plane. it is the factor which makes possible the activity which we call "impression" this impression comes largely from certain aspects of the mental plane, such as: a. the soul of the telepathic individual, using the knowledge petals of the egoic lotus a high form of mental intelligence. b. the abstract mind, so called. this aspect of mental substance is largely used by the hierarchy in order to reach the minds of disciples. it is only within the last few centuries that the hierarchy- 63- telepathy and the etheric vehicle copyright 1998 lucis trust has shifted the f

d, the threefold expression of the monad- 73- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the attractive magnetic solar energy to which we give the quite unsuitable name of love. it is this energy which constitutes the cohering, unifying force which holds the manifested universe or planetary form together and is responsible for all relationships; it is this energy which is the soul of all things or of all forms, beginning with the anima mundi and reaching its highest point of expression in the human soul which is the constituent factor in the fifth kingdom in nature, the kingdom of god or of souls. an understanding of this human potency comes as a man makes contact with his own soul and sets up a stable relationship with that soul; then he becomes a soul-infused persona

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

to the following three entities: 1. the horoscope of the planet itself as the expression of the life of the planetary logos. this involves the studying of the horoscope of the spirit of the planet as well as of the informing life and their joint relationship and interplay. the spirit of the earth is to the planetary logos of the earth, for instance, what the personality (or form nature) is to the soul of man. the two horoscopes are superimposed and the "planetary pattern" then emerges. 2. the horoscope of the human family, of the fourth kingdom in nature, regarding it as an entity, which it essentially is. this is in reality the study of two horoscopes, as in the above case; the- 36- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust horoscope of the ki

mass awareness individual awareness group awareness. instinctual consciousness intelligent consciousness intuitive consciousness. then, from the standpoint of achievement in capricorn, he works for several lives around the zodiacal path, descending into the sea of the mass consciousness to become what is called in the ancient books "the crab, who clears the ocean of matter which flows around the soul of man" and eventually to become a functioning world saviour in pisces. he descends into the world of men to save mankind and to further the plan. he is then "the fish who swims free in the ocean of matter" the initiate has always to express, in each sign of the zodiac, the consummation and the spiritual fruit of earlier life experience, world experiment and soul achievement. selfishness has

free initiate, a true master mason and can then proceed with world service undeterred and held back by no thought of self or selfish desire. he comes then under the influence of uranus, that mysterious and occult planet. his will is focussed and developed by the uranian influences and he develops into a leader. he brings about desired changes and produces those new conditions which will help the soul of humanity to express itself more freely. water being the symbol of substance and of material expression plus emotional motivation, aquarius is consequently dual in its activity, and the third ray expresses itself powerfully through this sign, reaching our planet through uranus and the moon which hides or veils uranus symbolically in this case. there is, therefore, to be found the double inf

ence of the third ray is omitted or "occultly deflected" as it is called, except in so far that the substance of the brain is automatically conditioned by the third ray which is the subconscious ruler of matter. this pouring in of six potencies is that which provides the setting and conditions of the tests; all these ray energies express themselves as the active sub-rays of the ray upon which the soul of the disciple is found; hence the necessity to ascertain the ray of the soul, prior to casting the horoscope and setting up the chart. this brings me to two points about which i would like to speak a word. in dealing with the horoscope of the personality and with the average non-aspiring man, the astrologer should endeavour to discover the personality ray from a study of character, of the p

sensitivity and this outer material sensitivity most carefully in mind if you want truly to understand the influences of leo upon human beings and especially upon the person born in this sign or who has this sign rising, as well as its influences upon the planet. throughout the universe, it is the soul which is the conscious, sensitive theme of the divine plan the soul as the anima mundi, or the soul of the world, animating all forms of life below the animal kingdom; the soul as the animal soul and the extension of this to the bodies of all animals, including the human physical body; the soul as the human soul, which is a still further expansion of the same sensitive factor but augmented or stimulated by the principle of self-awareness or of focussed personal sensitivity to all sub-human

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

phy copyright 1998 lucis trust and she looked on and wished us success and often said the word that was needed; but i do know that often she looked on with the greatest amusement as we struggled and strove. once she gave me a real shock and started, i really believe, the cycle of interior questioning which later led me out of my theological morass. for three weeks i had been wrestling to save the soul of a perfectly wretched, dirty little soldier. he was what in england is called "a nasty piece of work" a bad soldier and a bad man. i played checkers with him night after night (which he liked) and i coaxed him into the gospel meetings which he tolerated. i begged him to be saved which had no effect. elise sandes looked on with amusement until apparently she decided it had gone on long enoug

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

hom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stimulate to activity the soul of the one to be healed and the healing process will be set in motion; the radiation of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon the agitation of the patient's astral body, and so enable the patient to take right action, whilst the radiation of the vital body, working throug

ysical. the following suggestions may help: 1. by the development of goodwill, which is the will of good intention and motive, will come the healing of diseases of the respiratory tract, lungs and throat, the stabilising of the cells of the brain, the cure of insanities and obsessions, and an attainment of equilibrium and of rhythm. longevity will ensue, for death should be the recognition by the soul of work consummated and pralaya earned. it will only take place later at long and separated periods, and will be controlled by the will of the man. he will cease to breathe when he has finished his work, and then will send the atoms of his body into pralaya. that is the sleep of the physical, the end of manifestation, and the occult significance of this is not yet comprehended. 2. by a compre

ts subsequent interplay (magnetic and radiatory, which brings about the final destruction of the soul body or causal body as the relationship reaches its highest point of intensified recognition. d. it is that centre, therefore, in the physical body through the medium of which the hierarchy works; it is also the agent of the soul. when i here use the word "soul" i refer not only to the individual soul of man but to the soul also of the planetary logos, both of which are the result of the union of spirit and matter, of the father aspect and the mother aspect. this is a great mystery which only initiation can reveal. e. the heart centre registers the energy of love. it might here be stated that when the antahkarana has been finally constructed, the three aspects of the spiritual triad will e

f development of the person concerned; their position is based on wishful thinking and on the innate desire of the average human being for comfort and physical harmony, and gloss the innate selfishness of their presentation of truth with the concept that all is to the eternal glory of god. unquestionably, disease and physical limitations of any kind will vanish, but this will only happen when the soul of the individual controls and the lower personal self becomes as much an automaton of the soul as the physical body is at this time the automaton of the emotional nature, of the mind, and occasionally (and only very occasionally for- 116- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the majority of people) of the soul. only when the soul, consciously a

the conscious withdrawal of the soul (conscious on the part of the soul and becoming increasingly conscious on the part of the dying person, are taken over by this death-bestowing power of the planetary life itself. in the case of the subhuman kingdoms in nature, death is the direct result of this obscure activity of the planet. the only idea as to its functioning which i can give you is that the soul of all non-human forms of life is an inherent aspect of the substance of which the planet is itself constructed; this soul can be withdrawn according to cycles, undetermined yet by science but fixed and certain in their working apart from great planetary accidents or the direct action of the fourth kingdom in nature. this innate planetary power leads to the death of an animal and in the large

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

onad followed the same procedure and in time and space limited itself in a similar manner. on the physical plane and in the physical body, this phenomenal and transient entity controls its phenomenal appearance through the two aspects of life and consciousness. the life principle the flow of divine energy through all forms is temporarily seated in the heart, while the consciousness principle, the soul of all things, is located (temporarily as far as the form- 18- education in the new age copyright 1998 lucis trust nature of a particular human unit is concerned) within the brain. as again you know, the life principle controls the mechanism through the medium of the blood stream, for "the blood is the life" and uses the heart as its central organ; whilst the consciousness principle uses the

ove of those around us (group-consciousness, become eventually love of the whole (god consciousness. such are the steps. 3. active intelligence. this concerns the unfolding of the creative nature of the conscious, spiritual man. it takes place through right use of the mind, with its power to intuit ideas, to respond to impact, to translate, analyse, and to construct forms for revelation. thus the soul of- 19- education in the new age copyright 1998 lucis trust man creates. this creative process can be described, as far as its steps are concerned, as follows: a. the soul creates its physical body, its phenomenal appearance, its outer form. b. the soul creates, in time and space, in line with its desires. thus the secondary world of phenomenal things comes into being and our modern civilisat

work, but is scorned by present day esotericists who regard themselves as spiritually superior to such affairs and in their ivory tower concentrate on their own development, plus a little philosophy. one point should here be stated: esotericism is not in any way of a mystical and vague nature. it- 46- education in the new age copyright 1998 lucis trust is a science essentially the science of the soul of all things and has its own terminology, experiments, deductions and laws. when i say "soul" i refer to the animating consciousness found throughout nature and on those levels which lie outside the territory usually called nature. students are apt to forget that every level of awareness, from the highest to the lowest, is an aspect of the cosmic physical plane, and is therefore (from the an

rt scientifically to awaken the centres, as many students think. esotericism really is training in the ability to function freely in the world of meaning; it is not occupied with any aspect of the mechanical form; it is occupied entirely with the soul aspect the aspect of saviour, redeemer and interpreter and with the mediating principle between life and substance. this mediating principle is the soul of the individual aspirant or disciple (if one may use such misleading wording; it is also the anima mundi in the world as a whole. esotericism therefore involves a life lived in tune with the inner subjective realities; it is only possible when the student is intelligently polarised and mentally focussed; it is only useful when the student can move among these inner realities with skill and

in defense of any governmental system. a forced activity and then a forced responsibility, relegate the bulk of those so conditioned to the nursery stage or the child state, and humanity should be reaching maturity, with its willingness to shoulder responsibility and its growing sense of the real values of the standards of life. the sense of responsibility is one of the first indications that the soul of the individual is awakened. the soul of humanity is also at this time awakening en masse, and hence the following indications: 1. the growth of societies, organisations and mass movements for the betterment of humanity everywhere. 2..the growing interest of the mass of the people in the common welfare. hitherto the upper layer of society has been interested, either for selfish, self-protec

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

each them? the constant impartation of teaching and of information, the constant pointing out of failure, and the constant individual training are no part of the technique of the hierarchy certainly not as far as the individual aspirant is concerned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure up

ke, of purpose and of direction. 4. then see between you and the rising sun a figure moving toward you. it will be myself (the master d.k, coming from the light, in your direction. in the clear pathway of the light you can see me distinctly. you see me together. 5. then say, inaudibly, yet as a group "into the light we move, beckoned thereto by thee. out of the dark we come, driven thereto by the soul of all. up from the earth we spring and into the ocean of light we plunge. together we come. together we move, guided and led by the soul we serve and by thee, the master we know. the master within and the master without are one. that one are we. the one is all my soul, thy soul, the master and the soul of all" if you will each of you do this on the five days of the full moon (as earlier deta

y all lines and aspects meet. this is a fundamental of the occult teaching. the subhuman kingdoms find their consummation in humanity, and the superhuman kingdoms their opportunity, and through the human kingdom all superhuman lives have at some time passed. this you well know. in the first three lines you have reference to the mind of god as a focal point for the divine light. this refers to the soul of all things. the term "soul" with its major attribute of enlightenment, includes the anima mundi, the animal soul, the human soul, and that consummating point of light- 111- discipleship in the new age- volume ii copyright 1998 lucis trust which we regard as the "overshadowing" soul of humanity. it is an aspect of the divine manifestation to which that great son of god refers when (as shri

soul, the human soul, and that consummating point of light- 111- discipleship in the new age- volume ii copyright 1998 lucis trust which we regard as the "overshadowing" soul of humanity. it is an aspect of the divine manifestation to which that great son of god refers when (as shri krishna) he remarks "having pervaded this entire universe with a fragment of myself, i remain" that fragment is the soul of all things. that soul brings light and spreads enlightenment. in the second three lines, the heart of god is evoked and the focal point of love is considered. this "heart" of the manifested world is the hierarchy that great transmitting agency of love to every form in the divine manifestation. upon the essentially "loving nature" of the hierarchy i need not dwell; too much has been written

the average man who is accustomed to pray, because the technique of meditation brings in the factor of mental concentration and an intense focussing. the trained disciple can therefore use this invocation on several levels simultaneously. this invocation is not, however, a meditation exercise; it is essentially a prayer, synthesising the highest desire, aspiration and spiritual demand of the very soul of humanity itself. it must be used in that way. when the trained disciple or the aspirant in training uses it, he will assume the attitude of meditation that is, an attitude of concentration, spiritual direction and receptivity. then he will pray. the attitude of the occult student who has thrown over in disgust all old religious practices, and believes that he has no further need or use for

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

very few of you have your minds clear from prejudice and free from hatred. those few make the work possible and it is also possible for the rest of you to detach your minds from undue influence and wrong ideas. i ask you, in this work, to concentrate upon the shamballa and the hierarchical forces. i ask you to regard yourselves as pure and unclogged channels and to seek only to be linked with the soul of each and all, whose nature is pure love, realised synthesis and divine potency. it is essential, however, in spite of the work to which i have called these groups and which as you know is intended to lay the basis for the work of the esoteric schools of the future, that the members of all the groups realise that exoteric group work must also be undertaken. too many in these groups are sati

old and loved values, and it must not be permitted" that humanity is bringing about this needed change in unnecessary, cruel and painful ways is indeed true, just as it is true today that human beings by their wrong thinking, foolish habits of physical living and undesirable emotional attitudes do precipitate a final, physical breakdown and eventually death. nevertheless, for the progress of the soul of the individual and the soul of humanity, death is inevitable, good and necessary; it is also a practice with which we are all most familiar in our own experience and in watching it in others. but we need to remember that the worst death of all (as far as humanity is concerned) would be if a form of civilisation or a body form became static and eternal; if the old order never altered and th

n, an entirely erroneous connotation has become attached to it. today, the karma of humanity is descending upon it. i would remind you, however, that the continuous emphasis laid upon the malevolent aspects of karma conveys a wrong impression and negates the full grasp of the truth. there is as much good karma as there is bad; even in the present world situation, the good karma emanating from the soul of humanity balances the evil which comes from the material aspect and is continuously over-emphasised. it is the rhythm of matter in contradistinction to the rhythm of the soul, and these constitute the initiating causes of the present conflict, both in individual lives and in the general world situation. when this is properly grasped, the true picture may emerge in your hearts and minds wit

generously and divinely inclusive and there is a fresh and more potent control by the soul as it assumes increasingly the direction of the life of the individual, of a nation and of the world. in the last analysis, and from the standpoint of the hierarchy, the present conflict between the personality of humanity (expressing the material values as the dominating factor in life experience) and the soul of humanity (expressing the spiritual values as the dominating factor in human affairs) is identical with the conflict which takes place within a human being's consciousness when he has reached the stage of discipleship and is faced with the problem of the pairs of opposites. this conflict is expressed in many ways according to the point of view and the background of thought. it can be called

ion. this is not magical invocation, as man understands it, and which is concerned with the invocation and control of the substantial and elemental forces of the manifested world, but the invocation which will evoke contact with the spiritual lives and the divine embodied energies as well as with the hierarchy (which is their intermediary) in order to bring about the manifestation on earth of the soul of humanity and the qualities of the subjective and inner divine life which all outer forms veil. this is now for the first time possible in the life of the planet. the objective of these processes of invocation is threefold: 1. to invoke the soul of humanity and so bring about its freer expression upon the physical plane. this can be brought about in two ways: a. the stimulation of the souls

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

e human consciousness by the awakening which has been going on among men an awakening to the higher spiritual values, to the trends and ideologies which are everywhere appearing, and to the clear lines of demarcation which have emerged in the realm of human determinations and objectives. these are all the results of great changes in the field of the higher consciousness and are conditioned by the soul of all things, lying largely in the realm of the anima mundi; of this great sumtotal the human soul and the spiritual soul are but aspects or expressions. it is these changes in the "moving, shifting realities" of the soul consciousness and spiritual awareness of the members of the hierarchy which are responsible for the new trends in the life of the spirit and the new methods in training dis

centre which we call humanity will be apparent. the secret doctrine has ever taught that mankind has a special function in saving and regenerating nature. the "saving force" a circulatory combination of the three major energies is radiated by humanity as a group-creative impulse, and this gradually sweeps all forms of life into the field of its magnetic potency, thus relating them (or rather the soul of each kingdom) to the hierarchy and to shamballa. this involves a great mystery which is closely tied up little as you may realise it with the doctrine of avatars or of world saviours. it is in this connection that the words i gave you previously are pertinent- 104- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 1 "the group must understand t

f the form and the release of the life. death comes to the individual man, in the ordinary sense of the term, when the will-to-live in a physical body goes and the will-to-abstract takes its place. this we call death. in cases of death in war, for instance, it is not then a case of the individual will-to-withdraw, but an enforced participation in a great group abstraction. from its own place, the soul of the individual man recognises the end of a cycle of incarnation and recalls its life. this it does through a discharge of the will-energy that is strong enough to bring about the change. 2. the law demands that right direction should then guide the entering forces. the entering forces, working under this law, are directed first of all to the head centre, from thence to the ajna centre and

nd standing between him and the lord of the world, the ancient of days, is seen as the entrance or doorway and as the admitting agency into something other and larger than simply the planetary life. in the earlier two initiations, the angel of the presence stood between the disciple-candidate and the presence. at the later initiations, the angel of the presence is the christ himself, one with the soul of the candidate (the individual angel of the presence. through the heart of christ passes the dynamic power of the one initiator, as a stream of light, stepped down or toned down by the christ in order that the candidate can appropriate its potency without risk or danger- 114- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust after the third init

result of group activity; focus and tension, plus the aid of the master, brings about three results: 1. it produces fusion between the outer group and the inner ashram. 2. it enables the group life to be transferred along the group antahkarana and focusses it once and for all in the master's ashram. 3. the result of this transference is twofold: a. the outer group dies, occultly speaking. b. the soul of the group, being now merged with the life aspect on levels higher than those on which the causal body exists, is no longer of major importance; the great renunciation takes place, and the causal body having served its purpose dies and is destroyed. so died- 143- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust according to theological injuncti

ALICE BAILEY THE LABOURS OF HERCULES

h he stood before his teacher. dimly he understood that a crisis was upon him, leading to change of speech, of attitude and plan. the teacher looked him o'er and liked him well "your name" he asked and waited for an answer "herakles, the answer came "or hercules. they tell me that it means hera's rare glory, the radiance and effulgence of the soul. what is the soul, o teacher? tell me truth "that soul of yours, you shall discover as you do your task, and find and use the nature which is yours. who are your parents? tell me this, my son "my father is divine. i know him not, except that, in myself, i know i am his son. my mother is an earthly one. i know her well and she has made me what you see. likewise, o teacher of my life, i am also one of twins. there is another one, like unto me. i al

rge to create and build form and the urge to liberation, or resurrection out of form. it is under this urge to liberation that hercules starts upon his labors. the sign of the mind aries governs the head. it is consequently the sign of the thinker and, therefore, a powerful mental sign. all beginnings originate on the mental plane and in the mind of the creator, whether that creator is god or the soul of man. this universe had its- 23- the labours of hercules origin in the thought of god, the cosmic thinker. the soul started its career in matter through the same process of thought. the human family, the fourth kingdom in nature, came into being when mind emerged and differentiated man from the animals. the aspirant begins his labors when he truly becomes the thinker, and in full awareness

bear. there is no special praise, hercules just passed, not cum laude; but the seventh labor was declared complete and the seventh gate passed. justice with mercy "if thou o god wilt be extreme to mark what is done amiss, o lord who may abide it" reflections of a libran before hercules captured the erymanthian boar, he sat at the table of pholos and drank heady wine. at this time he was [130] the soul of conviviality, seeking and finding pleasure. for hercules, as for all who assume the labor that must be performed in libra, the fumes of pleasure must be dissipated before the greater task of self-mastery, i.e, the capturing of the boar, can be undertaken. it is to be noted that the quaffing of the wine by hercules leads to a tragedy, the death of pholos. this sudden interjection of catastr

y which we call the soul. the world setting is ripe for a renewal of a living faith and religion which will be based upon personal knowledge and not upon the pronouncements and the- 118- the labours of hercules interpretations of limited minds. dr. rufus jones, the great quaker leader, calls attention to this fact in words which are worth noting..an outbreak of mysticism is always a sign that the soul of man is uttering a vigoros protest against the encroachment of some organized system of life. which threatens to leave scant scope and area for its own free initiative and its spontaneous creative activity. it is a proclamation that the soul has certain inherent rights and capacities, a dominion of its own, which must be respected and held sacred. sometimes mysticism has been the protest of

APOCALYPSE MOSES

for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is thy trouble? why weepest thou (and) she saith to him: 2 'look up and see with thine eyes the seven heavens opened, and see how the soul of thy father lies on its face and all the holy angels are praying on his behalf and saying 'pardon him, father of all, for he is thine image 'pray, my child seth, what shall this mean? 3 and will he one day be delivered into the hands of the invisible father, even our god? 4 but who are the two negroes who stand by at the prayers for thy father adam' chapter 36. 1 and seth telleth his mother

ARADIA GOSPEL OF THE WITCHES

n determining pentatonicand all other scales, and what may be called the mere machinery and history of composition,showed that he was utterly ignorant of the fundamental fact that notes and chords, bars andmelodies, were in themselves ideasor thoughts. thus confuciusis said to have composed amelody which was a personal description of himself. now if this be not understood, we cannotunderstand the soul of early music, and the folk-lorist who cannot get beyond the letter and fancieshimself scientific is exactly like the musician who has no idea of how or why melodies wereanciently composed.the strange and mystical chapter how diana made the stars and the rain is the same given inmy legends of florence, vol. ii. p. 229, but much enlarged, or developed to a cosmogonic-mytholog-ic sketch. and h

ct that, in such famous poems as the finding of the lyre, byjames russell lowell, and that on the invention of the pipe by pan, by mrs. browning, that whichformed the most exquisite and refined portion of the original myths is omitted by both authors, sim-ply because they missed or did not perceive it. for in the former we are not told that it was thebreathing of the god air(who was the inspiring soul of ancient music, and the bellariaof modernwitch-mythology) on the dried filament of the tortoise, which suggested to hermes the making aninstrument wherewith he made the music of the spheres and guided the course of the planets. as formrs. browning, she leaves out syrinxaltogether, that is to say, the voice of the nymph still lingeringin the pipe which had been her body. now to my mind the o

questa grazia, o diana, mi farai,la cena in tua lode in molti la faremo,mangiaremo, beveremo,balleremo, salteremo,se questa grazia che ti ho chiesta,se questa grazia tu mi farai,nel tempo che balliamo,il lume spengnerai,cosi al lamoreliberamente la faremo!conjuration of diana.i do not bake the bread, nor with it salt,nor do i cook the honey with the wine;i bake the body and the blood and soul,the soul of (great) diana, that she shallknow neither rest nor peace, and ever bein cruel suffering till she will grantwhat i request, what i do most desire,i beg it of her from my very heart!and if the grace be granted, o diana!in honour of thee i will hold this feast,feast and drain the goblet deep,we will dance and wildly leap,and if thou grantst the grace which i require,then when the dance is wil

BALANCE J

tching frequencies. sidereal means relating to or involving the stars. spare developed a curious technique of subtle distortion in which his slightly askew portraits seem to suggest much more of the sitters personality and magickal content than is apparent in a more conventional depiction. ghosts are sidereal he wrote and it seems to me that his strange geometric experiments pierce through to the soul of the stars. from this i can find a definite magickal thrust that culminates in the commissioned work he did for his friend kenneth grant s occult group, the nu-isis lodge in the 50 s. spare was commissioned to produce numerous magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel

BASIL VALENTINE TWELVE KEYS

ancient writers have, indeed, described our stone as the vegetable stone. but that name was suggested to them by the fact that it grows and increases in size, like a plant. know also that animals only multiply after their kind, and within their own species. hence our stone can only be prepared out of its own seed, from which it was taken in the beginning; and hence also you will perceive that the soul of an animal must not be the twelve keys of basil valentine 10 of 95 subject of this investigation. animals are a class by themselves; nor can anything ever be obtained from them that is not animal in its nature. but our stone, as it has been bequeathed to me by the ancients, is derived from two things, and one thing, in which is concealed a third thing. this is the purest truth, and a most f

soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified body, in which, after the resurrection, soul and spirit dwell together once more in eternal glory, never to be separated again throughout all eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better place. but there is no resurrection for the brute beasts, because they have no rational soul, for which alone our lord and saviour shed his blood

BLAVATSKY H P ANTHROPOGENESIS

ontrary to (divine) nature' when those circulations- which eliphas levi calls' currents of the astral light- in the universal ether which contains in itself every element, take place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. the occult powers of plants, animals, and minerals magically sympathize with the' superior natures' and the divine soul of man is in perfect intelligence with these 'inferior' ones. but during the barren periods, the latter lose their magic sympathy, and the spiritual sight of the majority of mankind is so blinded as to lose every notion of the superior powers of its own divine spirit. we are in a barren period: the eighteenth century, during which the malignant fever of scepticism broke out so irrepressibly

ith the inferior; and the inferior with the superior; to effect that one truly wonderful work- which is man. for the secret work of chiram, or king hiram in the kabala "one in essence, but three in aspect" is the universal agent or lapis philosophorum. the culmination of the secret work is spiritual perfect man, at one end of the line; the union of the three elements is the occult solvent in the "soul of the world" the cosmic soul or astral light, at the other; and, on the material plane, it is hydrogen in its relation to the other gases. the to on, truly; the one "whom no person has seen except the son; this sentence applying both to the metaphysical and physical kosmos, and to the spiritual and material man. for how could the latter understand the to on the "one father" if his manas, the

ch millions now believe, including many men of science. the hylo-idealists of to-day are rank annihilationists. the schools of spencer and bain are respectively positivist and materialist, and not metaphysical at all. it is psychism and not psychology; it reminds one as little of the vedantic teaching as the pessimism of schopenhauer and von hartmann recalls the esoteric philosophy, the heart and soul of true buddhism[[vol. 2, page] 157 the sleight-of-hand of science. races with certainty to either the early secondary, or the primary ages of geology, one thing is clear: that the figures 18,000,000 of years, which embrace the duration of sexual, physical, man, have to be enormously increased if the whole process of spiritual, astral and physical development is taken into account. many geolo

ents and dragons? these "originals- called to this day in china "the dragons of wisdom- were the first disciples of the dhyanis, who were their instructors; in short, the primitive adepts of the third race, and later, of the fourth and fifth races. the name became universal, and no sane man before the christian era would ever have confounded the man and the symbol. the symbol of chnouphis, or the soul of the world, writes champollion "is among others that of an enormous serpent standing on human legs; this reptile, the emblem of the good genius, is a veritable agathodaemon. it is often represented bearded. that sacred animal, identical with the serpent of the ophites, is found engraved on numerous gnostic or basilidean stones. the serpent has various heads, but is constantly inscribed with

dy and survives all such it happens to be clothed in "not only man was endowed with the farvarshi, but gods too, and the sky, fire, waters, and plants (introduction to the vendidad, by j. darmesteter. this shows as plainly as can be shown that the ferouer is the "spiritual counterpart" of whether god, animal, plant, or even element, i.e, the refined and the purer part of the grosser creation, the soul of the body, whatever the body may happen to be. therefore does ahura mazda recommend zarathustra to invoke his farvarshi and not himself (ahura-mazda; that is to say, the impersonal and true essence of deity, one with zoroaster's own atman (or christos, not the false and personal appearance. this is quite clear. now it is on this divine and ethereal prototype that the roman catholics seized

BLAVATSKY H P COSMOGENESIS

bute "creation" and especially formation, something finite to an infinite principle. with them, parabrahmam is a passive because an absolute cause, the unconditioned mukta. it is only limited omniscience and omnipotence that are refused to the latter, because these are still attributes (as reflected in man's perceptions; and because parabrahm, being the "supreme all" the ever invisible spirit and soul of nature, changeless and eternal, can have no attributes; absoluteness very naturally precluding any idea of the finite or conditioned from being connected with it. and if the vedantin postulates attributes as belonging simply to its emanation, calling it "iswara plus maya" and avidya (agnosticism and nescience rather than ignorance, it is difficult to find any atheism in this conception* si

ciple (to which corresponds and from which proceeds human manas) is, cosmically, a radiant, cool, diathermanous plastic matter, creative in its physical nature, correlative in its grossest aspects and portions, immutable in its higher principles. in the former condition it is called the sub-root; and in conjunction with radiant heat, it recalls "dead worlds to life" in its higher aspect it is the soul of the world; in its lower- the destroyer[[vol. 1, page] 14 the secret doctrine. the secret doctrine establishes three fundamental propositions (a) an omnipresent, eternal, boundless, and immutable principle on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. it is beyond the range and reach

mal radiation- is also one, androgynous and phenomenally finite. when the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. after pralaya, whether the great or the minor pralaya (the latter leaving the worlds in statu quo, the first that re-awakes to active life is the plastic a'kasa, father-mother, the spirit and soul of ether, or the plane on the surface of the circle. space is called the "mother" before its cosmic activity, and father-mother at the first stage of re-awakening (see comments, stanza ii) in the kabala it is also father- mother-son. but whereas in the eastern doctrine, these are the seventh principle of the manifested universe, or its "atma-buddhi- manas (spirit, soul, intelligence, the tria

d the question by showing, that "the hindus were in this instance the teachers, not the learners[[vol. 1, page] 48 the secret doctrine (a) here we have before us the subject of centuries of scholastic disputations. the two terms "alaya" and "paramartha" have been the causes of dividing schools and splitting the truth into more different aspects than any other mystic terms. alaya is literally the "soul of the world" or anima mundi, the "over-soul" of emerson, and according to esoteric teaching it changes periodically its nature. alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or cosmic gods (dhyani buddhas, alters during the active life-period with respect to the lower planes, ours included. during that time not only the dhyanibudd

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

BLUE EQUINOX

g, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and other priestly bogies. l

them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, an

thou dost faint, thou dost fail, thou scribe; cried the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. liber lxv 89 63. there will i make mine habita

your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt insp

rcumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. the equinox 256 all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smellin

BUDGE E

them, are they to whom he crieth out after he hath come to the place where they are. and they on their part cry out to this god with their voices which are joyful but hidden, and this god singeth a song of joy at their voices. after [this click to view the circle sesheta. great god] hath passed by them, and when the darkness of night hath covered them over, they receive the diadems of ra, and the soul of tathenen uniteth itself to the earth" in the upper register are five circles of the tuat, and a door, which may be thus described- 1. this circle, which is called sesheta, is entered through a door with the name of tes-neb-terer, and in it are seated- p. 171 1. the image of tem, wearing the white crown. 2. the image of khepera. 3. the image of shu. each of these is seated upon an instrumen

COSIMANO CHARLES ELEMENTARY PSIONICS

he can give you any information that would be of value to you unless it relates to what he did for a living while alive. for example, if you are a writer and you have managed to have written yourself into a corner in your latest novel, there is nothing wrong with dialing up a famous dead author and asking for a little help. they are usually all too willing to give it! the same can be true of the soul of your auto mechanic who shuffle off this mortal coil and now you need to know about an honest replacement. anyway, you get the idea. there is one caveat here. you have to be practical in what you ask. you are not likely to get the directions to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from asking

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

added] if a person is not capable of accepting the truth that inner-core, invisible freemasonry really worships and serves satan, then such truth would become "deadly" to you. therefore "fictions are necessary" so visible masons would not be so devastated that they would leave freemasonry and expose its inner secrets. there is one short paragraph that properly and concisely defines the heart and soul of the invisible fraternity of freemasonry. let us return to manly p. hall for this quote "when a mason learns the key to the warrior on the block is the proper application of the dynamo of living power, he has learned the mystery of his craft. the seething energies of lucifer are in his hands and before he may step onward and upward, he must prove his ability to properly apply energy [the lo

ult publishing; kessinger's publishes all the old, formerly very secret masonic books of the invisible society. you are encouraged to pursue the subjects they have listed at the very bottom of their home page, noting the extremely satanic, anti-christian subjects of which the invisible fraternity is comprised. below are a few of these subjects as kessinger's has listed them: this is the heart and soul of the invisible, inner fraternity. the absolute darkest part of this heart is phallicism, worshipping the erect male sex organ. the obelisk is the major symbol for this worship, which is why you see obelisks everywhere associated with freemasonry! it is time to stop being deceived, don't you think! listen to albert pike speak of the obelisk "hence the significancy of the phallus, or of its i

DIABOLUS

et was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the d

earth. he is visualized as a tall dark man, shadowy, cold and deadly. letters from robert cochrane here we see that cain, the son of samael and lilith, is the devil manifest on the earth the son of shaitan. he is above the flesh, yet his essence is found within it. the lord of magick is dual he is nightside and dayside, sun and the moon, life and death. cain is here the body of the magician, the soul of baphomet if you will. as found in the book of cain31 the dragon samael and lilith join as one to beget the son of filth, yet he grows strong by his will and emerges as baphomet. the illustration of cain as the adversary32 presents him holding the trident or stave above, symbolizing the sun and celestial region, and a hammer below representing the forge and the infernal region. you shall th

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

include: versatility, duality, with communication, intellectually, alertly, rationally, nervously. ghost(s: 1) when not caused by psycho kinetic activity (see psychonisis, in a living person (as can be the case in some poltergeist cases, these are entities that are the astral remains of deceased people stuck in the lowest levels of the spiritual planes after the death of the physical body. 2) the soul of a dead person that is bound to earth (q.v, usually to the specific locality where the person died, or to it's former home, or it's place of burial. 3) disembodied souls. ghosts, pseudo: entities similar to what donald michael kraig refers to as "little nasties (q.v) or "astral junk" these entities are intelligent beings from the lower planes, and can tell you things about your past and fut

d (q.v, as assuming a god-form. gods: powerful, immortal, spiritual beings who command the lesser spirits and living creatures of the earth and the universe and are worshipped by humanity with prayers, offerings, sacrifices, and the erection of temples and images. g.d; golden dawn, the (hermetic order of: see hermetic order of the golden dawn, the. govi: a clay pot in voudoun (q.v) into which the soul of the dead relative that has been called back from under the waters of the sea is made to reside and respond to questions. great voice: silently. one vibratory formulae (q.v) method. in some situations it is impossible to vibrate words out loud. in these instances the practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and

from oblivion, he broke his vows of silence and revealed them in the four volume (now one volume) book entitled, the golden dawn. as a result, more people than ever have studied the teachings of that famous order. regression, past life: a hypnotic technique in which a person in trance is led to remember or imagine that he or she is remembering events that occurred in previous past lives, when the soul of the person inhabited other physical bodies. often the regressed person and even the therapist conducting the regression do not realize that a trance state has been induced or that suggestions are being given. reincarnation: the doctrine that souls are born, live, die and are re-born into other bodies, either human or animal (see transmigration of souls) after death. relaxation: the first s

DION FORTUNE MYSTICAL QABALA

ament, it may be concluded that that is [page 10] the discipline and experience which the lords of karma consider we need in this incarnation, and that we shall not advance the cause of our evolution by avoiding or evading it. i have seen so many attempts at spiritual development that were simply evasions of life's problems that i am suspicious of any system which involves a breach with the group-soul of the race. nor am i impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. true spirituality never advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in o

abalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of life is a compendium of science, psychology, philosophy, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up

up vast new fields of implication in which the mind ranges endlessly, symbol leading on to symbol in an unbroken chain of associations; symbol confirming symbol as the many-branching threads gather themselves together into a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. th

the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented by symbols. the correspondences between the soul of man and the universe are not arbitrary, but arise out of developmental identities. certain aspects of consciousness were developed in response to certain phases of evolution, and therefore embody the same principles; consequently they react to the same influences. a man's soul is like a lagoon connected with the sea by a submerged channel; although to all outward seeming it is land-locked

-soul, and through this channel the waters of the ocean pour into the lagoon. the aspirant who uses the tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. this results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers. 17. but just as the universe must be ruled by god, so must the many-sided soul of man be ruled by its god-the spirit of man. the higher self must dominate its universe or there will be unbalanced force; each factor will rule its own aspect, and they will war among mystical qabala page 15 themselves. then do we have the rule of the kings of edom, whose kingdoms are unbalanced force. 18. thus do we see in the tree a glyph of the soul of man and the universe, and in the le

DION FORTUNE PSYCHIC SELF DEFENSE

cts should also be known and the whole matter brought out into the open, and as far as lies in my power i am prepared to do this. any message to the subconscious mind must be couched in very simple terms, because subconscious thought is a primitive form of mentation, developed before spoken language was known to mankind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person is to be attacked or healed, until a sympathetic response or reaction is elicited within the soul itself (i use the term soul to include both the mental and emotional processes, but to exclude the spiritual ones) once this reaction is achieved, the battle is half over, for the gate of the city has been opened from within, and there is free ingress. the telep

n do with the person who keeps his nerve and won't pay attention. there are two gates, and two only, by which the attacker can gain entrance to the city of mansoul, and these are the self-preservation instinct and the sex instinct. the hypnotic appeal must be couched in terms of one or both of these if it is to be successful. how does the attacker proceed? he has to create an atmosphere about the soul of his victim on the inner planes. he can only do this by creating that atmosphere within his own consciousness while he thinks of his victim. if he wants to perform a psychic murder, he must fill his own soul with the rage of destruction until it overflows. if he wants to perform a psychic rape, he must fill his soul with lust and cruelty. the cold rage of cruelty is 14 of 103 essential to e

responded to the lure of the jewel song she would not have fallen a victim. the weak spot in the defence was after all in her own nature. we have considered the modus operandi of telepathic suggestion in detail because it forms the real basis of every kind of occult attack. whether it be a discarnate entity, a being of another order of evolution, a demon from the pit, or merely the panic-stricken soul of a selfish friend, clinging to the life of form regardless of consequences, in all cases the opening gambit is the same. until the aura is pierced, there can be no entrance to the soul, and the aura is always pierced from within by the response of fear or desire going out towards the attacking entity. if we can inhibit that instinctive emotional reaction, the edge of the aura will remain im

ampirism is contagious; the person who is vampirised, being depleted of vitality, is a psychic vacuum, himself absorbing from anyone he comes across in order to refill his depleted resources of vitality. he soon learns by experience the tricks of a vampire without realising their significance, and before he knows where he is, he is a full-blown vampire himself, vampirising others. the earth-bound soul of a vampire sometimes attaches itself permanently to one individual if it succeeds in making a functioning vampire of him, systematically drawing its etheric nutriment from him, for, since he in his turn is re-supplying himself from others, he will not die from exhaustion as victims of vampires do in the ordinary way. z. was of the opinion that d.'s cousin was not the primary vampire in the

, systematically drawing its etheric nutriment from him, for, since he in his turn is re-supplying himself from others, he will not die from exhaustion as victims of vampires do in the ordinary way. z. was of the opinion that d.'s cousin was not the primary vampire in the case, but was himself a victim. being a youth of unstable morale, he speedily acquired the vampire tricks, and the earth-bound soul of some magyar magician exploited him. through his act of biting and drawing blood from the neck of his cousin, this entity became transferred to young d, preferring pastures new to the depleted resources of its previous victim. probably it alternated between the two, for it was not constantly with d. exactly what z. did we do not know, for he was exceedingly secretive concerning his methods

DONALDTYSON DEMON

es of violence, torture, perversion and hatred committed in the modern world can be attributed to the actions of possessing demons who have succeed in their efforts to tempt human beings to sins of evil, and having gained control over sinners by this means, are then free to use them as instruments to commit even greater works of evil. the karmic consequences for these greater crimes fall upon the soul of the damned human being possessed by the demon, not upon the demon itself. in effect, once a person has acquiesced to the temptations whispered into his ear by an invisible demon that haunts his steps as he goes about his ordinary life, the demon is given a blank check by god to use that person to commit the most atrocious acts the demon can imagine. not all of those possessed by demons com

DONALDTYSON NOMICON

the book "the nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. wisely did ibn schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. for it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws: till out of corruption horrific life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl" the reputation of the necronomicon r

DONALDTYSON POSSESS

e characters are not their real personalities, they often behave in ways the dream character would not. another type of spirit perception is to see a ghost while you are awake. ghosts are not the souls of dead human beings, they are spirits who have put on the forms of dead human beings for the purpose of interacting with your consciousness. spirits are very obliging. if you treat a spirit as the soul of your departed grandmother, for example, the spirit playing the part will do its best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the touch of a spirit on your body is usually cool, and is often mistaken for a draft. it can also be ticklish, and feels something similar to an insect crawling across your skin. more rarely, the to

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

xix. the chapter of making the soul to be united to its body. vignette: the soul visiting the body, which lies on a bier. p. xxxix theban version: list of chapters. chapter xc. the chapter of giving memory to a man. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (26 of 36 [8/10/2001 11:22:56 am] vignette: a jackal. chapter xci 'the chapter of not allowing the soul of a man to be shut in. vignette: a soul standing on a pedestal. chapter xcii. the chapter of opening the tomb to the soul and shadow of a man, so that he may come forth and may gain power over his legs. vignette: the soul of the deceased flying through the door of the tomb. chapter xciii. the chapter of not sailing to the east in the underworld. vignette: the hands of a buckle grasping the d

is. chapter cxx (this chapter is now known as chapter xii) chapter cxxi (this chapter is now known as chapter xiii) chapter cxxii* the chapter of the deceased going in after coming forth from the underworld. p. xli theban version: list of chapters. vignette: the deceased bowing before his tomb, which is on a hill. chapter cxxiii. the chapter of going into the great house (i.e, tomb. vignette: the soul of the deceased standing before a tomb. chapter cxxiv. the chapter of going in to the princes of osiris. vignette: the deceased adoring mestha, hapi, tuamautef and qebbsennuf. chapter cxxv. the words which are to be uttered by the deceased when he cometh to the hall of maati, which separateth him from his sins, and which maketh him to see god, the lord of mankind. vignette: the hall of maati

sposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to whom invocations are made in anti, thou who art over the offerings in annu, thou lord who makest inquisition in two-fold right and truth, thou hidden soul, the lord of qerert, thou who disposest affairs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) suten-henen, thou to whom adorations are made in the region of nart, thou who makest the soul to rise, thou lord of the great house in khemennu, thou mighty of terror in shas-hetep, thou lord of eternity, thou chief of abtu, thou who sittest upon thy throne in ta-tchesert, thou whose name is established in the mouths of (4) men, thou unformed mat

55 (l. 350, and see pepi i, ll. 19, 20. 4 ibid, t. v, p. 16o (l. 13. 5 recueil de travaux, t. v, p. 175 0. 113. 6 ibid, t. v, p. 183 (l. 166. 7 i.e, the eye of horus. 8 ibid, t. v, p. 184 (l. 167] p. lxvi 8. ha pepi pen ba-k baiu annu as ba-k baiu behold pepi this, thy soul is the soul of annu; behold thy soul is the soul nexen as ba-k baiu pe as ba-k seb anx as of nekhen; behold thy soul is the soul of pe; behold thy soul is a star living, behold, xent senu-f among its brethren.[1] the khaibit or shadow. in connection with the ka and ba must be mentioned the khaibit or shadow of the man, which the egyptians regarded as a part of the human economy. it may be compared with the greek skia' and umbra of the greeks and romans. it was supposed to have an entirely independent existence and to b

d the magical charms of the gods are in his belly (520) that which belongeth to him is not turned back from him. unas hath eaten the whole of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever. the soul of the gods is in unas, their spirits are with (522) unas, and the offerings made unto him are more than those made unto the gods. the fire of unas (523) is in their bones, for their soul is with unas, and their shades are with those who belong unto them (524) unas hath been with the two hidden) kha) gods who are without power (525; the seat of the heart of unas is among those who live upon t

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires the existence of all beings in the flux and reflux of thy eternal word, which is the divine ocean of movement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

alchemistical writings that the object of the art was the spiritual regeneration of mankind. mary ann atwood, author of a suggestive inquiry into the hermetic mystery, and civil war general ethan allen hitchcock, author of remarks upon alchemy and the alchemists, were perhaps the chief protagonists of the belief that, by spiritual processes akin to those of the chemical processes of alchemy, the soul of man may be purified and exalted. both somewhat overstated their case in their assertion that the alchemical writers did not claim that the transmutation of base metal into gold was their grand object. while the spiritual quest may have been dominant, none of the passages that atwood and hitchcock quote was inconsistent with the physical aspect of alchemy. eugenius philalethes, for example

1961. lorenz, konrad. king solomon s ring. new york: time, 1962. lubow, robert. the war animals. garden city, n.y: doubleday, 1977. maeterlinck, maurice. the unknown guest. new hyde park, n.y: university books, 1975. schul, bill. the psychic power of animals. greenwich, conn: fawcett, 1977. selous, edmund. thought-transference (or what) in birds. london: constable& co. ltd, 1931. anima mundi the soul of the world, a pure ethereal spirit that some ancient philosophers said was diffused throughout all nature. plato is considered to be the originator of this idea, but it is of more ancient origin and prevailed in the systems of certain eastern philosophers. the stoics believed it to be the only vital force in the universe. similar concepts have been held by hermetic philosophers like paracel

ctivity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul. encyclopedia of occultism& parapsychology. 5th ed. apparitions 63 sometimes the human soul was represented as a bird.an eagle, a dove, a raven.or as an animal of some sort, just as the soul of a river might be in the form of a horse or a serpent, or the soul of a tree in human shape; but among most peoples the belief was that the soul was an exact reproduction of the body resembling it in every feature, even to details of dress. when a person saw another in a dream, it was thought either that the soul of the dreamer had visited the person dreamed of, or that the soul of the latt

aunted, and in which they appeared. they held that souls, when separated from their gross and terrestrial bodies, still retained a finer and more subtle body, of the same form with that which they had quitted; that these bodies were luminous like the stars; and they retained an inclination for the things which they had loved in their life time, and frequently appeared about their graves. when the soul of patroclus appeared to achilles, it had his voice, his shape, his eyes, and his dress, but not the same tangible body. calmet added of the early christian church fathers, we find that origen, tertullian, and st. irenaus, were clearly of this opinion. origen, in his second book against celsus, relates and subscribes to the opinion of plato, who says, that the shadows and images of the dead

t major biography of the poet. bucke died february 19, 1902, in london, ontario. his cosmic consciousness gave mystical experience a place in the secular world and provided psychiatry with a means of viewing religious experience in other than pathological terms. borrowing from whitman s poem song of myself, he wrote, i saw and knew that the cosmos is not dead matter but a living presence that the soul of man is immortal, that the universe is so built and ordered that without any peradventure all things work together for the good of each and all, that the foundation principle of the world is what we call love and that the happiness of every one is in the long run absolutely certain. buckland, raymond (brian (1934) author and wiccan high priest who, with his wife, rosemary buckland, introduc

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

orm; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments and accessories; magical vestments and appurtenances) sources: barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y

mitive man (vol. 1 of a history of experimental spiritualism, 2 vols, 1931, caesar de vesme wrote: we are in a fair way to recognize that we find (approximately) mana in the brahman and akasha of the hindus, the living fire of zoroaster, the generative fire of heraclitus, the ruach of the jews, the telesma of hermest trismegistus, the ignis subtilissimus of hippocrates, the pneuma of gallien, the soul of the world of plato and giordano bruno, the mens agitat molem which vergil drew from the pythagorean philosophy, the astral light of the kabbalists, the azoth of the alchemists, the magnale of paracelsus, the alcahest of van helmont, the pantheistic substance of apinoza, the subtle matter of descartes, the animal magnetism of mesmer, the will of schopenhauer, the od of reichenbach and du pr

tion of souls) from the greek meta, after, and empsychos, to animate, the belief that after death, the soul passes into another body, either human or animal. in ancient greece it was roughly equivalent to the idea of reincarnation. the idea seems to have originated in egypt but to have first been advocated by pythagoras around 455 b.c.e. diogenes laertius noted that pythagoras once recognized the soul of a departed friend in a dog that was being beaten. plato picked up on the idea and expounded it in several of his dialogues, most notably the phaedo and republic. according to the vision of truth that one attains, one will be born in the next life in a body suitable to that attainment, plato said. the most enlightened will be reborn as a philosopher, musician, artist, or lover. at the lowes

n by rocking himself, and then proceeded in falsetto voice to call on the birds, quadrupeds, and fishes to give health to the patient. from time to time he rose on his seat, and made extravagant gestures over the sick man, to whom he applied his powders and herbs, or sucked the wounded or diseased parts. having been joined by many of the people, the agoreros chanted a short hymn, addressed to the soul of the patient, with this refrain: thou must not go, thou must not go. in repeating this he was joined by the people and augmented as the sick man became fainter so that it might reach his ears. sources: skinner, joseph. state of peru. london, 1805. moleoscopy a system of interpretation of moles or birthmarks on various parts of the body (usually classed medically as a benign form of nevus, a

or invulnerability. it was frequently sympathetic and overlapped with necromancy and encyclopedia of occultism& parapsychology. 5th ed. myanmar 1077 astrology. it did not appear to be at all ceremonial, and was to a great extent unsophisticated, save where it had been influenced by indian and buddhist monks, who also drew on native sources to enlarge their own knowledge. sources: fielding, h. the soul of a people. london: n.p, 1902. fytche, a. burma, past& present. 2 vols. london: n.p, 1878. spiro, melford e. burmese supernaturalism. englewood cliffs, n.j: prentice-hall, 1967. temple, sir richard c. the thirtyseven nats (burmese animism. london: n.p, 1906. myers, a(rthur) t(homas (1851.1894) brother of f. w. h. myers and a founding member of the society for psychical research (spr, london

FAUST

ie. oft when my critical pursuits i ply, i truly grow uneasy both in head and heart. how hard to gain the means whereby a man mounts upward to the source! and ere man s ended barely half the course, poor devil! i suppose he has to die. faust parchment! is that the sacred fountain whence alone there springs a draught that thirst for ever quells? refreshment? it you never will have won if from that soul of yours it never wells. wagner excuse me! but it is a great delight to enter in the spirit of the ages and to see how once a sage before us thought and then how we have brought things on at last to such a splendid height. faust oh, yes! up to the stars afar! my friend, the ages of aforetime are to us a book of seven seals. what you call spirit of the ages is after all the spirit of those sag

how, where will it break forth, lurking monster, lurking deeply with malice so great? well, then, instead of word freighted with comfort, lethe-sprinkling, most mild, friendly and fair, stirrest thou up more of the past s worst ills than of the good we suffered, and thou darken st at once both the present moment s sheen and the future s kindly glimmering light of hope. silence, silence! that the soul of our lady, even now ready to flee, still may hold fast, hold firmly loveliest form, the form of all forms, on which the sunlight ever has shone. helena has revived and again stands in the centre. phorkyas. from the floating clouds move forward now, high sun of this bright day, when veiled, thou didst us enrapture; blinding now in splendour reign! as the world looks bright before thee, dost

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the upper heh h is associated with the bliss-filled ruach ha qodesh (sdqh xvr, holy spirit) in the world of b riyah (creation. the yod y corresponds to the witness consciousness of the neshamah (hmsn, divine soul, equates to hindu atman) in the supernal world of atziluth (emanation. the back of the neshamah, or consciousness in the roots of the tree, is called the neshamah ha neshamah (hmsnh hmsn soul of the soul) and yechidah (hdyxy, singularity. the qlifoth have holes in them and revolve around one another like the spheres in a chinese puzzle ball. the holes can randomly line up and give a perceptive flash of the light of the neshamah. as the shells continue to move, the line-up of the holes is disrupted and the flash ends. most humans bury such flashes as traumatic experiences. purifica

world of atziluth. this is experienced as a witness state the size of the small face universe. in merging with the neshamah, all separation between the individual and small face dissolves. by renouncing the manifestation of mindgenerated universes, face turns toward face and the universe vanishes like waking up from a dream. consciousness thereby automatically moves into the neshamah haneshamah (soul of the soul, merging with the negatively existent witness states of vast face in the roots of the tree. in the qabalah, the unmanifest witness states of vast face are called alef worlds, in distinction to the manifest beyt worlds of small face. hence, we see that torah b reshith, the zohar, the sefer yetzirah, and the qur an all begin with words whose first letter is beyt.26 the station in th

th the consciousness of vast face in the world of atziluth, and all differentiation between individual and divine consciousness dissolves. consciousness in the neshamah is experienced as a witness state of pure self-awareness that fills the entire small face universe. by renouncing attachment to the experience of this dream universe, consciousness automatically moves into the neshamah haneshamah (soul of the soul, equates to sanskrit paratman) in the negatively existent roots of the tree. in the mystical qabalah, it is said that spiritual life begins with the realization of the ayn(]ya! when (and if) a soul reemerges from complete extinction in the divine essence in the roots of the tree, it returns to consciousness in sefirah crown/ above. the individual is thereby remanifested in small f

on the tantric tree, and the tan tien on the taoist tree. nar (hebrew: the youth: a name for metatron. nefesh (hebrew: the physical shell of embodied existence in the world of asiyah. neshamah (hebrew: soul: the shell of embodied existence in the world of atziluth. corresponds to atman in the vedas and purusha in the puranas and tantra shastra. small face as the one. neshamah haneshamah (hebrew: soul of the soul: negatively-existent shell corresponding to consciousness in the roots of the tree. neti, neti (sanskrit: not this, not this: words from the brihadaranyaka upanishad for the process of negating all experiences on every plane of existence in jnana yoga" 4 nirvikalpa samadhi (sanskrit: ecstatic absorption in godwithout- qualities, in which individuated consciousness dissolves like a

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

der will notice that the view of the world on which this egyptian revelation (really optimist type of gnosis) is based differs 32 ficino's "pimander" and the "asclepius" fundamentally from the preceding revelation (based on a pessimist type of gnosis. in the revelation of hermes to tat, matter was evil and the work of regeneration consisted in escaping from its power through the infusion into the soul of divine powers or virtues. here the world is good, for it is full of god. the gnosis consists in reflecting the world within the mind, for so we shall know the god who made it. yet also in the pessimist gnosis, described in the regeneration of tat, the world was reflected in his mind. after his regeneration, he cried to god through the creatures, and became eternity, the aion, as here. the

in which hermes prophesies christianity).2 but there had to be another being who could contemplate what god had made and so he created man. seeing that man could not regulate all things unless he gave him a material envelope he gave him a body. thus man was formed from a double origin, so that he could both admire and adore celestial things and take care of terrestrial things and govern them. the soul of the gods is said to be all intellect, but this is true only of the superior gods, for there are many gods, some intelligible, some sensible. the chief or principal gods are as follows (i here combine two passages on the principal gods. the ruler of heaven is jupiter; and through the intermediary of heaven he dispenses life to all beings (possibly an earlier statement that it is breath or s

bethan malady, east lansing, 1951* libri de vita, ii, iii, 5, etc (ficino, pp. 536-7. 3 julian, works, loeb edition, i, p. 407. 4 libri de vita, ii, 14 (ficino, pp. 520-1. 5 libri de vita, iii de vita coelitus comparanda, i (ficino, pp. 532-3. 63 ficino's natural magic but apart from that it is somewhat confusing. there is an intellect of the world and a body of the world, and between them is the soul of the world. in the divine mens or intellect are the ideas; in the soul of the world are "seminal reasons" as many in number as there are ideas in the mens, and corresponding to them or reflecting them; to these seminal reasons in the soul there correspond the species in matter, or in the body of the world, which correspond to the reasons or depend on them, or are formed by them. if these ma

r reflecting them; to these seminal reasons in the soul there correspond the species in matter, or in the body of the world, which correspond to the reasons or depend on them, or are formed by them. if these material forms degenerate they can be reformed in the "middle place, presumably by manipulating the next highest forms on which they depend. there are congruities between the "reasons" in the soul of the world and the lower forms, which zoroaster called divine links and synesius, magic spells. these links depend not so much on stars and demons as on the soul of the world, which is everywhere present. wherefore the "more ancient platonists" formed images in the heavens, images of the forty-eight constellations, twelve in the zodiac, and thirty-six outside it, images also of the thirty-s

al magic ciple: thus every particular entity is linked to that divine being in whose likeness it is made" we seem to have here the two main topics of which ficino is speaking, but put in a different order, which makes the thoughtsequences a little clearer (1) how the ancient sages who understood the nature of the all drew down divine beings into thenshrines by attracting or securing a part of the soul of the world. this corresponds to ficino's mention of magic links or spells, described by zoroaster or synesius, which are congruities between reasons in the soul of the world and lower forms. ficino follows this by the mention of star images, as though these were a part of the magical linking system, and indeed stating that from the ordering of these celestial images the forms of lower thing

FREEMASON BLUEBOOK

is an emblem of innocence and the badge of a mason. by it he was constantly reminded of that purity of life and that rectitude of conduct so necessary to his gaining admission into that celestial lodge above. he will now wear that apron forever as the emblem of the virtues it represents* the evergreen is an emblem of our faith in the immortality of the soul. by it we are reminded of the immortal soul of man which survives the grave and which will never, never die. in accordance with our custom, i now place this evergreen over the heart of our brother* and now to you who shared with our brother the intimate ties of family and friendship, we tender our affectionate sympathy. our hearts respond to your hearts in your grief. we trust that these affirmations of faith, in which our brother shar

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e docile children of the dominant church, without free will, choice or prerogative. nor could she be permitted to wed hiram, who represented the temporal power, or religion would have been stamped out; she must wait for the bridegroom who shall embody within himself the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they re

mbolically called the molten sea, a work which was then attempted for the first time. it could not have been wrought at any earlier period, for man was not sufficiently advanced. at that time, however, it seemed as if the united efforts of the two schools might accomplish the task, and had it not been for the desire of each to oust the other from the affections of the symbolic queen of sheba, the soul of humanity, they might have succeeded, an equitable union between church and state might have been effected and human evolution might have been greatly furthered. but both church and state were jealous of their particular prerogative; the church would only amalgamate upon condition that she retain all her ancient power over mankind, and take in addition those of the temporal government. the

this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative skill of the craftsmen, the sons of cain. so far, the honors were even, the achievement equal. solomon was contented; he had carried out the design transmitted to him, he had a place of worship worthy of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been merely the tool of an unseen architect, jehovah, working through an intermediary solomon. this rankled in his heart, for it was as necessary for him to originate as to breathe. in that ancient age when cain and abel first foun

FULLER J F C SECRET WISDOM OF THE QABALAH

beautiful garment, carry their regard no further, and take the garment for the body, whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdom of the qabalah page 12 like unto a beautiful woman hidden in the interior of a palace who, when her friend and beloved passes by, opens for a moment a secret window, and is only seen by him; then again retires and disappears for a long time; so the do

refore, appear that the reason for the creation of the kings of edom was to account for the world being peopled with races other than that of israel. adam qadmon. on several occasions already have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invisible macrocosm, the pre-existing soul of messiah, the cosmic son, etc, etc. strictly speaking, he is the form, not the spirit, of deity in atziluth. nevertheless, he is also the emanations of this form in the remaining three worlds; consequently there are four adam qadmons. as regards the first of these isaac myer writes the qabbalah shows the existence of four adams, or rather three continuations of the upper heavenly adam. i. t

f the two odin into heh and heh (10 into 5, 5) and inserting the vau between them we obtain hvh (hvh)-eve. again, as already explained, the two odin and the vau are the members of the letter aleph, the first letter of the mystical creative alphabet. we are also told in the zohar that when the first man was created, god ggathered the dust from all the four sides of the world. and spread upon her a soul of life from the holiness above h; 13 that this soul was the neshamah, which, like the mystery above, comprised three degrees- nephesh, rua h, neshamah. the third corresponds to the briatic world, the second to the yetziratic, and the first to the assiatic, the body of man being the mystical and magical merkabah. it is also to be noted, that the neshamah has three divisions, the highest is th

elligible substances, extremely insignificant, and see that the corporeal world is borne by the intelligible world, as if it were a ship on the sea, or a bird in the air. 18 in this state what we have called three-dimensional consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, because the restrictions are removed; then, as the sides of the elemental pyramid dissolve into illusion, does it become the boundless light, and symbolized as the microcosmic shin it beholds the macrocosmic shin, whereupon god (the four-dime

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

ding to proclus, jupiter was an immortal maid "the queen of heaven, and mother of the gods" all things were contained within the womb of jupiter. this virgin within whom was embodied the male principle "gave light and life to eve" she was the life-giving, energizing power in nature, and was identical with aleim, om, astarte, and others. the goddess esta, or vesta, or hestia, whom plato calls the "soul of the body of the universe" is believed by beverly and others to be the self-existent, the great "she that is" of the hindoos, whose significance is identical with the cushite or phoenician deity, aleim. according to marco polo, the chinese had but one supreme god of whom they had no image, and to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser

ty the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by my true name, queen isis" isis, we are told, is called myrionymus, or goddess with 10,000 names. she is the persian mithra, which is the same as buddha, minerva, venus, and all the rest. faber admits that the female principle was formerly regarded as the soul of the world. he says "isis was the same as neith or minerva; hence the inscription at sais was likewise applied to that goddess. athenagoras informs us that neith or the athene of the greeks was supposed to be wisdom passing and diffusing itself through all things. hence it is manifest that she was thought to be the soul of the world; for such is precisely the character sustained by that myt

ch resides in the sun and which creates all things, is no longer worshipped under the figure of a mother and her child. although the female principle is still a necessary factor in the creative processes, and although it is capable of producing gods, the mother element possesses none of the essentials which constitute a deity. in other words, woman is not a creator. from the father is derived the soul of the child, while from the mother, or from matter, the body is formed. hence the prevalence at a certain stage of human history of divine fathers and earthly mothers; for instance, alexander of macedon, julius caesar, and later the mythical christ who superseded jesus, the judean philosopher and teacher of mankind. henceforth, caves, wells, cows, boxes and chests, arks, etc, stand for or sy

is bringing woes innumerable upon man. naas, who has received his evil nature from her, and who is a child of the devil, has debauched eve "henceforward vice and virtue are prevalent among men" the father seeing these things dispatches baruch his third angel to moses, and through him spake to the children of israel, that they might be converted unto the good one. but the third angel, naas, by the soul of which came from edem upon moses, as also upon all men, observed the precepts of baruch, and caused his own peculiar injunctions to be hearkened unto. again, after these occurrences baruch, the angel of the good one, was sent to the prophets to warn them against the wiles of edem, but in the same manner nass, the devil, enticed them away, they being allured by him to their own destruction

the corrupted religion of the hindoos. the symbolical meaning of the serpent and the tree of life was doubtless understood by the earliest adherents to the christian faith; it is not surprising, therefore, that by them there is no mention of the doctrine of original sin. their theory to account for evil in the world was the same as that of an ancient and almost forgotten race. the belief that the soul of man is a spark from, or a part of the universal soul, that at the death of the body it returns to its source, and in process of time appears as the animating principle in other bodies, was believed by pythagoras, aspasia, socrates, and plato and, in fact, for thousands of years it was entertained by the best and wisest of the human race. it was a part of the early christian doctrine and is

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

as g.k.chesterton,whosaid ofabookofmysteryandvision:we have seen his face, and the memory of its beauty dwells for ever in ourminds-itconstrains us towards the perfect life; like a magnet, it draws us to the summits of heroism and sacrifice. it has been revealed. to me in vision that by a voluntary act we may transfer the merits of a noble and virtuous existence to the most chaste and starbright soul of israfel,whowill shine in the eternal worldwiththeirnputedmeritofbothour lives(israfel,pp.11-12).israfel is described invariably in terms of sexual purity:'hestandswithface transfigured in a virgin's robe;'heis a white virgin whose spotless maidenhood isour faith,ourpioushope;ourbondofbrotherhood in the charityofthenewlife;'hischief emblem is the unicorn, in which inviolate chastity is typi

GILBERT THE MAGICAL MASON

owing profound contemplation. then followed his greatest taskthe historyofthe macrocosm and the microcosm, metaphysical, physical and technical:this appeared in four parts, the first part of the first volume treats of god and the macrocosm; of man as an image of god; of god before creation, of the heavens, of creation, of the music of the spheres, of archangels, angels, and of evil demons, of the soul of the world and of the soul of man: and ends with chapters on the minerals, vegetables and animals, and notes on clouds, thunder and winds. the second half of part one of thehistorytreats of the sciences, mathematics, geometry and music, with chapters on pictorial art with perspective, on military arts, on modes of recording time, and on geography: there are also chapters on divination and t

uilibrated scale of a balance suggests the existence of its fellow; humanity points out its creator. kether, the crown! but where is the crown unless on the kingdom, which is malkuth: god is crowned by his works, he is revealed in human thought. thus that which is above, is like that which is below. kether is in malkuth, and the idea of kether is the malkuth of human intelligence. god creates the soul of man, and the human soul evolves the existence of god.parturit homo deum.infinite justice equilibrated by infinite goodness, and infinite goodness sustained and inspired by justice, form the ideal of the beauty which we call the splendour of god, the shekinah, the zohar, the light of the glory, the tiphereth. it is in the midst of the sun of human intelligence, that the incommunicable namei

lesh is in the blood, and i have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life (rev. ver. in this curious statement of doctrine we find the word nephesh three times. first it is translated 'life of the flesh. secondly 'soul. thirdly 'life. youmayread, say the revisers of the old testament, the first word 'life, as 'soul of the flesh; and the last word 'life' as 'soul .thelatin version more reasonably puts the wordanima,or animal soul, every time, and leaves you to make any sense you canoutof it. more confusion still arises from the useofnephesh, in the sense of 'person',or'any body';butworst of all is, of course, the fact that the translators have in four places in the books of leviticus and numbers consider

urch has threatened its members, there would be an end to all work, and all pleasure in our lives, and each would alone be concerned at every hour in staving off so great a curse, so terrible a doom.[a lecture to the adelphi lodge of the theosophical society. reprinted fromtheosophical siftings,vol. 5, no. 16 (1893, pp.3-15.]16.the vestiges of tetragrammatonthe 'tetragrammaton' is a symbol of the soul of the world, that is, the astral light, the great magical agent, the action of god in the universe. the creator and governor, the motive power, the guiding influence, the mainspring of the whole machine is typified by the cross and the square, the tetrad or quaternary. thisonegod, or power, is the resume of the members of the triad.thetriadis the synthesis of the two contending forces, the o

hapter legend, and declare that it had the sacred name of god engraved upon it, as theg.a.a.t.v.some of the hebrew rabbis of olden time who taught the doctrine of metempsychosis, believed that a man's soul might after death not only be born again in a human body, but for its sins in an animal body, and even imprisoned in astone.in the262themagical masonhebrewemehhamelechfolio 153 we may read 'the soul of a slanderer may be sent to inhabit a silent stone. in the old testament book of habakkuk, ii, ii, it is written 'the stone shall cry out of the wall. rabbi isaac livria was once walking past the school house of rabbi jochanan at tiberias and pointing to a stone in the wall said,'inthat stone is imprisoned a man's soul and it cries out for me to pray in its behalf' the hebrewpesachimsaystha

GILBERT THE SORCERER AND HIS APPRENTICE

om the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods- ashe,myfather, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures

l! cha till! i hear the lament wailing through the mean room, recalling howitwailed when the galleys sailed from dunvegan. the room melts away; up in the sky i catch the gleam of tartan, and i see him at last- my boy 255 beautiful and brave as i saw him last, and now comes swelling the grand cadence of our pibroch. there is a great white light that issues from the eternal throne, and falls on the soul of our prince, lighting up the serried ranks of the loyal clans, waiting there to welcome him, and to breathe down on scotland the gracious promise: the night shall pass, and the royal race shall yet return' so did old marsaly tell me the story of the famous lament, and of the composer of the words. but before the end of my holidays she had left skye, and i never saw or heard of her again. on

GILBERT R A THE MASONIC CAREER OF A

building'108[108, of dr. joseph fort newton's book, the builders: a story and study of masonry (1914. this was only just for fort newton had referred to waite in glowing terms as a 'master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study entitl

GNOSTIC CATECHISM

building'108[108, of dr. joseph fort newton's book, the builders: a story and study of masonry (1914. this was only just for fort newton had referred to waite in glowing terms as a 'master of the vast literature and lore of his subject, to the study of which he brought a religious nature, the accuracy and skill of a scholar, a sureness and delicacy of insight at once sympathetic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study entitl

GNOSTIC HANDBOOK

him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in the process of time with the divine and uniting all that is. the pillar and foundation of the truth, pavel florensky. the importance of sophia can be best understood when we understand the primal myth behind her nature. throughout many cultures there has been the legend of the goddess who is stolen from the world of life and is tak

dities and extremes of both movements and intimates that it is not the spirits of the dead who are communicating with spiritualists but subversive forces. he believes that these forces of counter gnosis and antitradition were offering counter-initiations in an attempt to degrade the real and essential gnosis. when the assault against counter gnosis was completed guenon turned his gaze to the very soul of western man. in orient and occident (1924, crisis of the modern world (1927 and the reign of quantity and the sign of the times (1953) he lays bare the western soul and documents the clear signs of our dethe gnostic handbook page 59 generation and collapse. these works are uncompromising and offers a critique of the destruction modernism is perpetuating on our society, he demands a return

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

he warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body, the spirit of air shall be a soul, the dream shall be a thought. and no longer shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pent

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we shall hold the bridles of the winged steeds of dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean water

GOLDEN DAWN RITUALS U1

, is placed a faculty even as a light is placed within a lantern. this is, in a certain sense, placed in the appeture of the upper part of the ruach where it acts on the rays from hmkj and hnyb which govern the reason- tud. this faculty can be thrown downward into the 6 ruach, and thence, can radiate into the nephesch. it consists of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind bearet

GOLDEN DAWN RITUALS U7

kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document

GOLDEN DAWN RITUALS VENUSZAM16

mmand unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify

GOLDEN DAWN RITUALS Z2

ially sought for guidance from the beyond. w. lastly, let the aspirant endeavor to formulate a link between the glory and his self-hood, and let him renew his obligation of purity of mind before it, avoiding in this any tendency to fanaticism or spiritual pride (let the adept remember that this process here set forth is on no account to be applied to endeavoring to come in contact with the higher soul of another. thus, he will assuredly be led into error, hallucination, or even madness) 16 w divination a. the form of divination. b. the diviner. c. the forces acting in the divination. d. the subject of the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. t

GOLDEN DAWN RITUALS Z3

to protect yourself against this is to give the sign of silence immediately. for the first sign should always be answered by the second. the secret names of the saluting signs are, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and be

through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of the queen, the inferior mother. then comes the breaking forth of the light. over twklm as guardians are wrffm and wpldns as the two pillars, and nephesch ha-messiah, the animal soul of messiah, the shekinah or presence between the kerubim. the particular exordium the bornless ones of time referred to are those corruscations of the divine light which are above rtk of twlyxa. in such supernal realms, the [ws ya, though negative to us, is there intensely positive. thence came forth the gods, the voice, the aeons, and the name. the egyptian gods are generally most differenti

GOLDEN DAWN RITUALS ZAM10

the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence

GOLDEN DAWN RITUALS ZAM11

lendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the prese

GOLDEN DAWN RITUALS ZAM16

t, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord

ove and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and

GOLDEN DAWN RITUALS ZAM22

d telesmata and to infuse within it trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the

GOLDEN CHAIN AND THE LONELY ROAD

s at the 'cross-roads' of fateful possibilities, in axial moments which transect the borderlands of spirit and flesh. when each and every moment, in and of itself, is linked in a continuum of gnostic rapport with the ingressing force of the magical current, then we have attained mastery upon the path, but until that time we must seize each chance and turn each opportunity into a tryst between the soul of man and the spirit of initiation. in the name of the nameless, so must it be! andrew d. chumbley is the presiding magister of the cultus sabbati and is an initiated kaula-tantrika of the uttara kaula sampradaya. he is the author of the azoetia: a grimoire of the sabbatic tradition (xoanon, 1992 and fulgur, 2000, qutub: the point (fulgur, 1995. and the dragon-book.(private, 1997. a new edit

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ancient egyptians had been very good at making scale models and representations of all manner of things for symbolic purposes.9 i therefore found it hard to understand why they would have gone to the trouble of manufacturing and then burying a boat as big and sophisticated as this if its only function, as the egyptologists claimed, had been as a token of the spiritual vessel that would carry the soul of the deceased king to heaven.10 that could have been achieved as effectively with a much smaller craft, and only one would have been needed, not several. logic therefore suggested that these gigantic vessels might have been intended for some other purpose altogether, or had some quite different and still unsuspected symbolic significance. we had reached the rough midpoint of the southern fa

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ore" and is the reverse of pa. the word pa is also found in the first word of the parent phrase, gigipa (a variant spelling of gigipah) which means "living breath" when this talisman is used as an embodiment of the desire to return consciousness to its inner source, the divinity within each human being, it can be used as an effective instrument of healing. the magician uses it to heal the mind or soul of the patient. the physical healing will then follow along 275 automatically. the gematric value for the magick square of olap is 318. aiq bkr reduces 318 to 3, the number for the manifestation of the soul in matter (i.e, the sickness or health of the soul is expressed in the health of the physical body. in addition, the number 318 is equal to the words eolis blior which means "to make comfo

i hold the keys of death as well. bliorb-olprt (beh lee-oh-ra-beh-oh-leh-par-teh) the comfort of light is upon me. i rest in the great place of comfort; the palace of our lady, babalon (bah-bah-loh-en) i am the lord of life, the opener of the day. triumphant over death, i prepare a pathway through the darkness. i am the bennu. i am the bornless one. life and death abide in me. i am the bennu, the soul of rai the guide of the gods. osiris comes forth as a master of the earth to do whatsoever his ka desires. i am the son of osiris, and a master of the earth. and behold, i will do whatsoever my ka desires. abai-malpirg blior-olprt telokh. 366 stay in this formless, thoughtless state of death for as long as you can. step 7. return slowly through the planes of manifestation. pass through the wa

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

of the iotunn (pp. 534. 543-54; stupid devil is used like stiqnd giant (p. 528, the building of christian churches is hateful to him, and he tries to reduce them to ruins; but his schemes are sure to be foiled by some higher power or by the superior craft of man. like the giant, he often shews himself a skilful architect, and undertakes to build a castle, bridge or church, only bargaining for the soul of him who shall first set foot in the new building. what was once told of the giant is now told of the devil, but a harsher crueller motive usually takes the place of milder ones. the giant in building has commonly some sociable neighbourly purpose (pp. 535-54, the devil wishes merely to do mischief and entrap souls. norway has many legends of giant's bridges. the jutul loves a huldra on the

that the first thing that crossed should be his: it was a goat that led the way (tobler 214. in one french story, having reserved for himself every thirteenth creature that should cross the bridge, ho has ah^eady clutched numbers of men and beasts, when a holy man, being a thirteenth, confronts and conquers him (mem. de i'acad. celt. 5, 384^ the church-building devil also having bargained for the soul of the first that should enter, they make a wolf scamper through the door (deut. sag. no. 186; he in a rage flies up thi-ough the roof, and leaves a gap that no mason can fill up (the last incident is in nos. 181-2. on mountains he builds mills, and destroys them again (nos. 183. 195^ his tvager with the architect of cologne cathedral is remarkable: that he will lead a rivulet from treves to

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ox) as a tutelar god: little temples are dedicated to him in many houses, espec. of the commoner folk. they ask his advice in difficulties, and set rice or beans for him at night. if any of it is gone in the morning, they believe the fox has con sumed it, and draw good omens from it; the contrary is an unlucky sign (nouv. annales des voyages, dec. 1833, p. 298. they take him to be a kami i.e. the soul of a good man deceased (ibid) wolf. fox. cat. birds. 669 and the kindermarchen no. 38 has furnished him with nine tails, as sleipnir had eight legs, and some heroes and gods four arms. freyjvs car was drawn by two cats (tveim kottum, p. 305. now, as fres in on. means both he-cat and bear, it has lately been contended, not without reason, that kottum may have been substituted for fressum, and

are founded on the doctrine of metempsychosis so prevalent in early antiquity. immortality was admitted in this sense, that the soul still existed, but had to put up with a new body. its passing into a flower i can only infer. a child carries home a bud, which the angel had given him in the wood; when the rose blooms, the child is dead (kinder-leg, no. 3. in rhesas dainos p. 307, a rosebud is the soul of the dead youth. the lay of kunzifal makes a blackthorn shoot up out of the bodies of slain heathens, a white flower by the heads of fallen christians, karl] where soul stands for life, vitality, a neuter word is used, ohg. ferah, mhg. verch, as. feorh, on. jior; but we saw (p. 793, how from vita and plos there arose the sum total of all that lives, the world, goth, fairhvus. the soul a flo

he souls of those he had murdered. one apple still remained, the 1 servati lupi vita s "wigberhti, cap. 11: verum hora exitus ejus. circumstantibus fratribus, visa est avis quaedam specie pulcherrima supra ejus corpusculum ter advolasse, nusquamque postea comparuisse. not so much the soul itself, as a spirit who escorts it. 2 maerlant 2, 217, from a latin source. the soul a bird. meadow. 829 soul of his father, whose murder he had suppressed; when at length he owned that heinous crime, the last apple changed into a gray dove, and flew after the rest (ibid. 1, 180. this agrees with the unresting birds of the boh. legend. in a podolian folk song, on the grave-mound there shoots up a little oak, and on it sits a snow-white dove (ibid. 1, 209, 1 instances of transformation into birds were

not thinking of ignes fatui, when he more than once employs the set phrase: mit im schirmen, dass die seel in dem gras umbhupfen, fence with him till their souls hop about in the grass iii. 3, 13a. iv. 3, 28a. und schmitz ihn in ein fiderling, dass sein seel muss im gras umbhupfen iv. 3, 51 b; he simply means that the soul flies out of him, he dies. therefore the same superstition again, that the soul of the dying flutters (as bird or butterfly) in the meadow, i.e. the 1 na tej mogile wyrost ci dajbeczek, na ni6j bieluchny siada gotajbeczek. 2 ^5 ik (rcfimttrof fimfc jfew out of the body, batrach. 207* fteirt-n 211. k ueaeui 6vfj.bs ttto.to, ii. 23, 880. 3 first in ambr. de morales s antiguidades de las ciudades de espana, alcala 1575, fol. 31b; thence in grater, and in spon s miscell. eru

in ambr. de morales s antiguidades de las ciudades de espana, alcala 1575, fol. 31b; thence in grater, and in spon s miscell. erud. antiq. p. s. 830 souls. meadow of the underworld spoken of in p. 822.1 just so the bohemians make the soul fly about in trees, koniginh. hs. p. 88. 106; hence both souls and elves dance to and fro in the meadows at night. strange, that a minnesanger already makes the soul of a drunken (as if- entranced) man jump: f min sele uf eime rippe stat, wafen! diu von dem wine daruf gehiippet hat (ms. 2, 105b. 2 so the souls of the drowned keep jumping up out of the jars, p. 496 (see suppl. shooting stars are supposed to be the souls of dying men (p. 722; not only heroes and other men, but separate limbs of their bodies were fixed in the sky as stars, chap. xxii. these

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

within as make for love, goodness, justice, and peace, that nature may continue her creation without interruption or interference. the lodge within our sacred temples there are many chambers, the principal one being the lodge. the lodge is the central chamber of all temples, devoted to the general convocation and formal study of god's works. it is, therefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arrang

ss (ignorance, the hours of night (evil. it is "the place from whence cometh naught but desire to come hither" hence, it is the place or point in the lodge where the seeker for light (applicant) dwelleth, and the neophyte (new initiate) enters the lodge in search of more light. the shekinah in the center of the lodge, where lines from the four points of the horizon would meet, is the heart of the soul of the temple. this point.the fifth point of the lodge.is occupied by the sacred triangle, called the shekinah (pronounced she-ky-nah, with accent on the middle syllable. the shekinah is the symbolical place, representing "the presence of god in our midst" it is "the point within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within

peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the temple" the sanctum in each lodge there is a place, a condition, called the sanctum. it is located between the shekinah and the east. the holy place occupies all the space between the eastern edge of the shekinah and the steps leading to the east, but does not reach to both sides of the lodge. the southern and northern boundaries of this space are [35] determined by leaving on each sid

or the consciousness of god. astral plane.the cosmic, ethereal, divine plane. rosicrucians recognize but two planes of existence; that which is the worldly or material plane where we live in both objective and subjective consciousness, and another plane, which is beyond the material.call that other plane the astral, psychic, cosmic, or whatever best expresses your idea; it is that plane where the soul of man functions free from the limitations of the body and where the subconscious mind of man functions at times independent of the objective. astrology.an ancient system, partially scientific in its application, based upon close observation of the coincidence of human characteristics with the date and hour of birth. time and careful analysis have proven the coincidences to be based upon fund

t a minimum of two convocations a month. a pronaos is the smallest body that may be organized and must have at least thirty members. its status is expected to change as soon as its membership increases to the minimums set for chapters and lodges. lodge chamber.this is the central chamber devoted to the general convocation and formal study of god's works. it is the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle. our lodges represent the surface of the earth with four cardinal points. the east of the lodge is the first point on the horizon. in the east the new life is begun. it is the place of divine illumination and resurrection. the south is the point where the sun shines in greatest glory, and where the divine mind finds fullest spiritual exp

HAMIL THE ROSICRUCIAN SEER

ave given much the same version of the interview as that communicated by madame adele; for, in addition, it must be remembered that he was not asleep mesmerically or otherwise, but engaged at work with a negro in gathering seeds like peppercorns. now, according to cahagnet, adele's power of conversing with the stranger in mexico was as easily brought into action, asherpower of conversing with the soul of swedenborg or of louis xvi.thefact then is readily tested. let cahagnet, or any lady or gentlemaninlondon, who has the same faculty of raising the dead by the aid of a spiritualized clairvoyant, hold a conversation after the same fashion with some third party resident in some accessible locality, who shall be quite unprepared for the conference; and if that third party shall subsequently c

dependent.tomsyelf it appears only to mean that when the body is in a magnetic, cataleptic state, the soul is loosened, untrammelled, and no longer biased or controlled by the material body.thatit is not entirely unconnected with the body is shewn by m. cahagnet in his fifty-third experiment, when, wishing to test whether (as asserted by the somnambules) there were any real dangers in leaving the soul of the somnambulist to its own guidance, he states that, relying onbruno,-i had paid little attention to adele, whose body, in the mean time, had grown icy cold: there was no longer any pulse or respiration;herface wasofa sallow green,herlips blue; her heart gave no sign of life. i placed before her lips a mirror, anditremained untarnished. i magnetized her powerfully in order to bring backhe

HANDBOOK OF EGYPTIAN MYTHOLOGY

themselves in an eerie landscape of rivers, deserts, and lakes of fire, inhabited by demons and monsters. the adventures of the soul in this landscape are similar to the fairy tales of other cultures, but the prize to be won was not a precious object or the hand of a princess, but eternal life. some deities were helpful to the dead, but others were hostile unless approached in the right way. the soul of the deceased had to act like a magician and overcome threats by knowing protective spells and the true names of the beings he or she would encounter. armed with these powers, the soul would eventually reach a divine domain. the last ordeal might be the judgment of the heart in the presence of osiris and the assessors of the underworld. the goal of the journey was to be transformed into an

sounded the same in egyptian, ram gods were often regarded as manifestations of other deities. banebdjedet could be shown with four rams heads representing the four bas of the creator sun god. this linked banebdjedet with osiris, who was often named as a ba of the sun god. the book of the heavenly cow states that the ba of osiris is the ram of mendes. passages in the coffin texts suggest that the soul of osiris took refuge in mendes when his body was killed by seth. banebdjedet could also be identified with the first four gods to rule egypt: ra- atum, shu, geb, and osiris. huge granite shrines for these four deities were set up in the sanctuary at mendes. 114 handbook of egyptian mythology banebdjedet was not always treated as a form of osiris. in a new kingdom story, he is consulted by th

tival praised the lord of the wheel as the one who fashioned gods and men. when khnum was viewed as a universal creator, his name was joined with those of other creator deities such as amun, ptah, or ra. his wheel was spun to remake the cosmos every morning. the egyptian word for ram sounded similar to the word for soul or manifestation (ba. this may be why khnum was sometimes identified with the soul of other deities such as geb, osiris, and ra. most underworld books show the nocturnal sun as a man with a ram s head, because it is the soul of ra that is passing through the underworld. see also heqet; imhotep; ra; satet and anuket 154 handbook of egyptian mythology references and further reading: a. m. badawi. der gott chnum. gl ckstadt: 1937. p. f. dorman. creation on the potter s wheel a

was divided into anything from fourteen to forty-two parts. during the first millennium bce, these body parts were said to be buried at sacred sites all over egypt. the tomb of the left leg of osiris on the island of bigah was said to be the source of the inundation. the body of osiris also played an important role in some of the new kingdom underworld books. in the darkest hour of the night, the soul of the sun god ra reached the cave where the body lay and became one with the soul of osiris. this allowed osiris and all the dead to awake and live again. in the book of the dead, osiris was shown enthroned in the hall of the two truths overseeing the judgment of the dead. a new kingdom prayer states that osiris is the greatest of the gods because all egyptians have to come to him in the end

HEAVEN HELL

d of annu, or heliopolis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "who dwelleth in nu" and in the lake itself we see four groups of beings in human forms who are called "bathers (herpiu "floaters (akiu "swimmers (nubiu, and "divers (khepau. the gods who tow the boat call on the dwellers in this division to praise the soul of ra, which is in heaven, and his body, which is on earth; for heaven is made young again by his soul, and earth by his body. then, addressing the god in the boat, they declare that they will make his paths straight in akert, and that they will make his boat to pass over the beings who are immersed in the waters of the lake. the god "who dwelleth in nu" then calls upon the beings in the wate

eaded god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and his soul, the former in the shape of a serpent with two pairs of human legs and a pair of wings, and the latter in that of a man, with a disk on his head, and his hands stretched out to the wings (vol. i, p. 242. in front of these are the body and soul of the star-god shetu, who follows afu-ra and casts the living ones to him every day. all the other deities here represented assist the god in his passage, and help him to arrive on the horizon of the east. the region to the left of the boat is one of fire, and representations of it which we have in the book am-tuat and the book of gates may well have suggested the beliefs in a fiery hell tha

HELENA BLAVATSKY NIGHTMARE TALES

do i suffer" a long parchment is unrolled in her hand, and reveals a long series of mortal beings, in each of whom thesoul-ego recognizes one of its dwellings. when it comes to the last but one, it sees a blood-stained handdoing endless deeds of cruelty and treachery, and it shudders. guileless victims arise around it, andcry to orlog for vengeance "what is my immediate present" asks the dismayed soul of werdandi, the second sister "the decree of orlog is on thyself" is the answer "but orlog does not pronounce them blindly, as foolishmortals have it" nightmare talesx18 "what is my future" asks despairingly of skuld, the third norn sister, the soul-ego "is it to be for everdark with tears, and bereaved of hope. no answer is received. but the dreamer feels whirled through space, and suddenly

im endlesslines of troops armed with a new and yet more murderous weapon of destruction- ready for the battlefield. the legend of the blue lotusthe title of every magazine or book should have some meaning, and especially should this be the case with atheosophical publication. a title is supposed to express the object in view, symbolising, as it were, thecontent of the paper. since allegory is the soul of eastern philosophy, it may be objected that nothing can beseen in the name "le lotus bleu" save that of a water plant- the nymphea cerulea or nelumbo.furthermore a reader of this calibre would see but the blue colour of the list of contents of our journal. to avoid a like misunderstanding, we shall attempt to initiate our readers into the general symbolism of thelotus and the particular sy

in his violin- his famous cremona. it is maintained by the immediate friends of ernst t. w. hoffmann, the celebrated author of die elixire desteufels, meister martin, and other charming and mysterious tales, that councillor crespel, in the violin ofcremona, was taken from the legend about paganini. it is as all who have read it know, the history of acelebrated violin, into which the voice and the soul of a famous diva, a woman whom crespel had loved andkilled, had passed, and to which was added the voice of his beloved daughter, antonia. nor was this superstition utterly ungrounded, nor was hoffmann to be blamed for adopting it, after he hadheard paganini's playing. the extraordinary facility with which the artist drew out of his instrument, not onlythe most unearthly sounds, but positivel

. you need not stare at me in that wild manner,for what i say is in the mouth of millions of people. listen to what i now tell you, and try to understand. youhave heard the strange tale whispered about the famous tartini? he died one fine sabbath night, strangled byhis familiar demon, who had taught him how to endow his violin with a human voice, by shutting up in it, bymeans of incantations, the soul of a young virgin. paganini- did more. in order to endow his instrumentwith the faculty of emitting human sounds, such as sobs, desparing cries. supplications, moans of love andfury- in short, the most heart-rending notes of the human voice- paganini became, the murderer notonly of his wife and his mistress, but also of a friend, who was more tenderly attached to him than any otherbeing on th

osined the bow, tightened the strings and tuned them. heeven went so far as to try upon it the first notes of the "witches; first cautiously and timidly, then using hisbow boldly and with full force. the sound of that loud, solitary note- defiant as the war trumpet of a conquerer, sweet and majestic as thetouch of a seraph on his golden harp in the fancy of the faithful- thrilled through the very soul of franz itrevealed to him a hitherto unsuspected potency in his bow, which ran on in strains that filled the room withthe richest swell of melody, unheard by the artist until that night. commencing in uninterrupted legato tones,his bow sang to him of sun-bright hope and beauty, of moonlit nights, when the soft and balmy stillness nightmare talesv74 endowed every blade of grass and all things

HELENA BLAVATSKY THE KEY TO THEOSOPHY

sm. those who deny it are simply ignorant pretenders to orientalism. i advise you to read the rev. mr. edkin's chinese buddhism-especially the chapters on the exoteric and esoteric schools and teachings-and then compare the testimony of the whole ancient world upon the subject. q. but are not the ethics of theosophy identical with those taught by buddha? a. certainly, because these ethics are the soul of the wisdom-religion, and were once the common property of the initiates of all nations. but buddha was the first to embody these lofty ethics in his public teachings, and to make them the foundation and the very essence of his public system. it is herein that lies the immense difference between exoteric buddhism and every other religion. for while in other religions ritualism and dogma hol

escape the charge of having invented a new division of man's spiritual and psychic constituents; for no philosopher speaks of them, though you believe that plato does. a. and i support the view. besides plato, there is pythagoras, who also followed the same idea. says plutarch: plato and pythagoras distribute the soul into two parts, the rational (noetic) and irrational (agnoia; that part of the soul of man which is rational is eternal; for though it be not god, yet it is the product of an eternal deity, but that part of the soul which is divested of reason (agnoia) dies. the modern term agnostic comes from agnosis, a cognate word. we wonder why page 47 the key to theosophy- hp blavatsky.txt mr. huxley, the author of the word, should have connected his great intellect with "the soul dives

doctrine, as you have stated it, is just as pernicious in its consequences as that of vicarious atonement. had the latter dogma, in company with the false idea that we are all immortal, been demonstrated to the world in its true light, humanity would have been bettered by its propagation. let me repeat to you again. pythagoras, plato, timaeus of locris, and the old alexandrian school, derived the soul of man (or his higher principles and attributes) from the universal world soul, the latter being, according to their teachings, aether (pater-zeus. therefore, neither of these principles can be unalloyed essence of the pythagorean monas, or our atma-buddhi, because the anima mundi is but the effect, the subjective emanation or rather radiation of the former. both the human spirit (or the indi

te distinct recollection, only throughout the devachanic period; after which time it is added to the series of other innumerable incarnations of the ego, like the remembrance in our memory of one of a series of days, at the end of a year. will you bind the infinitude you claim for your god to finite conditions? that alone which is indissolubly cemented by atma (i.e, buddhi-manas) is immortal. the soul of man (i.e, of the personality) per se is neither immortal, eternal nor divine. says the zohar: the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abod

l emanation from one universal infinite ego. plato calls the latter the logos (or the second manifested god; and we, the manifested divine principle, which is one with the universal mind or soul, not the anthropomorphic, extra-cosmic and personal god in which so many theists believe. pray do not confuse. q. but where is the difficulty, once you accept a manifested principle, in believing that the soul of every new mortal is created by that principle, as all the souls before it have been so created? a. because that which is impersonal can hardly create, plan and think, at its own sweet will and pleasure. being a universal law, immutable in its periodical manifestations, those of radiating and manifesting its own essence at the beginning of every new cycle of life, it is not supposed to crea

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ll know the handwriting and look out for the others. mynsicht was a rositan and it has occurred to me whether the original of this ms was not a private affair of the order, and surreptitiously got hold of by some one out of the order and copied. all other ms[s] and books on the subject make use of sublimated mercury, antimony and iron, but this adept seems to use. separately the sophie mercury or soul of each, and this may be the best way. i shall soon copy the other vol. if i keep well, and will send it to you. it is about 30pp. shorter. it contains the process in detail for making the sophie mercury and oil of gold wh[ich] i have nowhere else seen. i cannot imagine such an ms being intended for any but the eyes of members of an occult order. why it should come to such a miserable wretch

HP LOVECRAFT A DARK LORE

awake to see whether tobey was attending to his duties as sentinel, but felt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the hea

and after a time i felt it safe to shovel the earth back into the pit. it was twilight before i was done, but fear had gone out of the place. the dampness was less foetid, and all the strange fungi had withered to a kind of harmless greyish powder which blew ashlike along the floor. one of earth's nethermost terrors had perished forever; and if there be a hell, it had received at last the daemon soul of an unhallowed thing. and as i patted down the last spadeful of mould, i shed the first of many tears with which i have paid unaffected tribute to my beloved uncle's memory. the next spring no more pale grass and strange weeds came up in the shunned house's terraced garden, and shortly afterward carring ton harris rented the place. it it still spectral, but its strangeness fascinates me, an

the panelled overmantel, and perhaps it was something different and irrelevant; but in any case they all half sensed an intangible miasma which centred in that carven vestige of an older dwelling and which at times almost rose to the intensity of a material emanation. v. a nightmare and a cataclysm 1 and now swiftly followed that hideous experience which has left its indelible mark of fear on the soul of marinus bicknell willett, and has added a decade to the visible age of one whose youth was even then far behind. dr. willett had conferred at length with mr. ward, and had come to an agreement with him on several points which both felt the alienists would ridicule. there was, they conceded, a terrible movement alive in the world, whose direct connexion with a necromancy even older than the

HP LOVECRAFT HERBERT WEST REANIMATOR

od leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red death in its wake- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. a few persons had half seen it in the dark, and said it was white and like a malformed ape or anthropomorphic fiend. it had not left behind quite all that it had

volver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully

HP LOVECRAFT POETRY AND THE GODS

their voices as one by one they sing to thee here. each note shall thou hear again in the poetry which is to come, the poetry which shall bring peace and pleasure to thy soul, though search for it through bleak years thou must. attend with diligence, for each chord that vibrates away into hiding shall appear again to thee after thou hast returned to earth, as alpheus, sinking his waters into the soul of hellas, appears as the crystal arethusa in remote sicilia" then arose homeros, the ancient among bards, who took his lyre and chanted his hymn to aphrodite. no word of greek did marcia know, yet did the message not fall vainly upon her ears, for in the cryptic rhythm was that which spake to all mortals and gods, and needed no interpreter. so too the songs of dante and goethe, whose unknown

HP LOVECRAFT THE CATS OF ULTHAR

that it meets no other escthe cats of ulthar by h.p. lovecraft written 15 jun 1920 published november 1920 in the tryout, vol. 6, no. 11, p. 3-9. it is said that in ulthar, which lies beyond the river skai, no man may kill a cat; and this i can verily believe as i gaze upon him who sitteth purring before the fire. for the cat is cryptic, and close to strange things which men cannot see. he is the soul of antique aegyptus, and bearer of tales from forgotten cities in meroe and ophir. he is the kin of the jungle s lords, and heir to the secrets of hoary and sinister africa. the sphinx is his cousin, and he speaks her language; but he is more ancient than the sphinx, and remembers that which she hath forgotten. in ulthar, before ever the burgesses forbade the killing of cats, there dwelt an o

HP LOVECRAFT THE LURKING FEAR

awake to see whether tobey was attending to his duties as sentinel, but felt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was, no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the he

HP LOVECRAFT THE STREET

n the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not quite so pure as before, but the spirit of the place had not changed. the blood and soul of their ancestors had fashioned the street. nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. there was so much ancient lore in that street, that the past could not easily be forgotten. then came days of evil, when many who had known the street of old knew it no more, and many knew it who had not known it be

f slaughter for the extermination of america and of all the fine old traditions which the street had loved. handbills and papers fluttered about filthy gutters; handbills and papers printed in many tongues and in many characters, yet all bearing messages of crime and rebellion. in these writings the people were urged to tear down the laws and virtues that our fathers had exalted, to stamp out the soul of the old america the soul that was bequeathed through a thousand and a half years of anglo-saxon freedom, justice, and moderation. it was said that the swart men who dwelt in the street and congregated in its rotting edifices were the brains of a hideous revolution, that at their word of command many millions of brainless, besotted beasts would stretch forth their noisome talons from the sl

HP LOVECRAFT THE TOMB

on the woodland slope was to me only a source of interest and speculation; and its cold, damp interior, into which i vainly peered through the aperture so tantalizingly left, contained for me no hint of death or decay. but in that instant of curiosity was born the madly unreasoning desire which has brought me to this hell of confinement. spurred on by a voice which must have come from the hideous soul of the forest, i resolved to enter the beckoning gloom in spite of the ponderous chains which barred my passage. in the waning light of day i alternately rattled the rusty impediments with a view to throwing wide the stone door, and essayed to squeeze my slight form through the space already provided; but neither plan met with success. at first curious, i was now frantic; and when in the thic

INITIATION INTO HERMETICS

f the corresponding matrix or the connecting link of a more subtle power. a thought can never produce any physical power nor cure any physical ailment. but a thought that has been concentrated on faith and conviction can cause strong vibrations in the mental sphere of the patient which are conveyed to the astral body via the mental matrix. an influence like this does not reach farther than to the soul of the patient. this induces the patient to set his mind on the h ealing process, thus producing the vibrations that are necessary for recovery, but nothing else. evidently a sort of mental-astral palliation can be accomplished; the patient himself will mentally cause the acceleration of the healing process, but this influence on the material ailment is not sufficient, especially if the patie

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him

ISIS UNVEILED

oning. the number of those who have abandoned theology on this account has never been made known. they have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism. tb.e orphean views of aether as chief medium belteeen god and created matter were likewise denounced. the orphic aether recalled too vividly the archaeua, the soul of the world, and the latter was in its metaphysical sense as closely related to the emana- tions, being the first manifestation sephira, or divine light. and when could the latter be more feared than at that critical moment? origed* clemens alezandrinus^ chalcidius^ methodius* and mai- monides* on the authority of the tar^m of jerusalem, the orthodox and greatest authority of the jews, held

he original- ity of which the church should be allowed all credit. certwnly nothing so fantastical could be found in a ritual of magic" give place" it says, apostrophizingthe 'demon'"give place to jesus christ .ihoujuthy, tiinkitig, and ferocious beast. dost thou rebel? listen and tremble, satan; enemy of the faith, enemy of the human race, introducer of death. root of all evil, promoter of vice, soul of envy, origin of avarice, cause of discord, prince of homicide, whom god curses; author of incest and sacrilege, inventor of all obscenity, professor of the most detestable actions, and qrand master of heretics [doetor kaa^eiieorumf] what. dost thou still stand? dost dare to resist, and thou knowest that christ our lord is coming. give place to jesus christ, give place to the holy ghost, wh

216. csted in tha imem of the agntaaia parikam. digitizecoy google 108 isb unvbued in this case the pitiis instead of genii are the spirits, or rather souls, at the departed ones. but they will freely communicate only with those whose atmosphere is as pure as their own, and to whose prayerful htiatta (invocation) they can respond without the risk of defiung their own celes- tial purity. when the soul of the invocator has reached the sayadyam, or perfect identity of essence with the universal soul, when matter is utterly conquered, then the adept can freely enter into daily and hourly coomiumoa with those who, though unburdened with their corpcweal forms, are still themselves intigressing through the endless series of traos- ftvmations included in the gradual approach to the parammman, or

f (insolation was immortalized in the minor mys- teries is explained by impartial mystagogues quite naturally. ceres- demeter and her earthly wanderings in search of her daughter are the abegorized descriptions of one of the most metaphysico-psychological subjects ever treated of by human mind. it is a mask for the transcend- ent narrative of the initiated seers; the celestial vision of the freed soul of the initiate of the last hour describing the process by which the soul that has not yet been incarnated descends for the first time into matter "blessed is be who, having seen those common concerns of the under- world, knows both the end of life and its divine origin from jupiter" says pindar* taylor shows, on the authority of more than one initiate, that the "dramatic performances of the

ur attention to the booka qf hermea, the thrice-great "the thouqht concealed as yet the w(^d in silence and darkness. then the lord who exists throu^ himself, and uao u not to be dwidi;ed to the external aeruea of mm, dissipated darkness and mani- fested the perceptible world "he that can be perceived only by the spirit, that escapes the organs of sense, who is without visible parts, eternal, the soul of all beings, that none can comprehend, dispuyed his own splendor (mcmu, h'iu^cat 5-7. such is the ideal of the supreme in the mind of eveiy hindct philo- sophy "of all the duties, the principal one is to acquire the knowledge of the supreme soul [the spirit; it is the first of all sciences, for u aione eonjert on man immortality" manu, xh, tloka 85. and our scientists talk
JASMUHEEN THE FOOD OF GODS

the true sanctuary lies within us, and that when we simply sit in silence and turn ourselves inward, we can access an island of deep and nurturing peace and the shaman know the importance of imprinting our surrounding fields. emotional imprinting can lovingly stimulate the appropriate movement and rhythm into the new field to make the desired outcome a success. loving stimulation is food for the soul of the bio-mechanism, it enables the bio-system to experience emotional sensitivity and thus provide another depth in life. hence the importance of all the steps we have already discussed. step 12. honoring bio-diversity and field inter-dependence. next, once a field is established and operational it can then be accessed as a support system for a new field, which is what we were discussing wi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ar, gross fire; neither is it the purest material fire, which has something of the base, bright lights of the world still about it brightest though they be in the matter which makes them the lightest to the material sight; but it is an occult, mysterious, or inner not even magnetic, but a supernatural fire: a real, sensible, and the only possible mind, or god, as containing all things, and as the soul of all things; into whose inexpressibly intense, and all-devouring and divine, though fiery, gulf, all the worlds in succession, like ripe fruit to the ground, and all things, fall, back into whose arms of immortal light: on the other side, as again receiving them, all things, thrown off as the smoke off light, again fall! at the shortest, then, the theory of the magi may be summed up thus. w

alse and deluding world-light, or matter-light, really showing himself god. this view of the human reason, intellectually trusted, transforming into the angel of darkness, and effacing god out of the world, is borne out by a thousand texts of scripture. it is equally in the beliefs and in the traditions of all nations and of all time, as we shall by and by show. real light is god s shadow, or the soul of matter; the one is the very brighter, as the other is the very blacker. thus, the worshippers of the sun, or light, or fire, whether in the old or the new worlds, worshipped not sun, or light, or fire, otherwise they would have worshipped the devil, he being all conceivable light; but rather they adored the unknown great god, in the last image that was possible to man of anything the fire

ssed in that first, absolutely primal, deified element, fire, which the world, in all religions, has worshipped, is worshipping, and will worship to the end of time, unconsciously; we even in the christian religion, and in our modern day, still doing it unwitting the meaning of the mysterious symbols which pass daily before our eyes: all which point, as we before have said, to spirit-light as the soul of the world, otherwise, to the inexpressible mystery of the holy ghost. little is it suspected what is the myth conveyed in the fackeltanz and fackelzug of berlin, of which so much was heard, as a curious observance, at the time of the marriage of the princess royal of england with the prince frederick william of prussia. this is the teutonic perpetuation of the bacchic gloryings, of the sat

irst celestial fire. these regions contain innumerable invisible nations, or angels, of a nature appropriate to each. through these immortal regions, light, diffusing in the emanations of the cabalistic sephiroth, becomes the blackness sediment, rosicrucian magic. 189 or ashes, which is the second fiery, real world. this power, or vigour, uniting with the ethereal spirit, constitutes strictly the soul of the world. it becomes the only means of the earthly intelligence, or man, knowing it. it is the angel-conqueror, guide, saviour born of woman, or great deep, the gnostic sophia, the word made flesh of st. john. the empyrseum is properly the flower, or glory (effluent in its abundance, of the divine latent fire. it is penetrated with miracle and holy magic. the rosicrucian system teaches th

ell and were saved thereby (the knowledge of good and evil, that is, into nature and creature, which is man s inexpressible happiness, as not being left destitute of hope or the regenerating seed of the woman. for there does centrally dwell in the human nature that which the wise man calls the voice of wisdom, or conscience-recal; which in the suggestion of the immortal sorrow planted deep in the soul of man for his lost paradise (of which the very air and hint and proof to him, is music man s music with its shadow of discords. and this immortal sorrow languishes to redemption in repentance. thus the pathetic languishment of the saviour (and sufferer, jesus christ my soul is sad, even unto death! hence the garden of agony. this is the genius optimus, the soul of the soul and the eye of the

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

an, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper-sanfrancisco [a division of harpercollins publishing, new york, 1995. on pages 75-76, matt gives his translation of sy chapter 1 paragraphs 1-8; on page 108 there is a compilation of sy chapter 2, paragraphs 2 and 4-6, and chapter 6, paragraph 4. helpful notes are given in the back of the book explaining the terminology of the segments translated* ka

KETAB E SIYAH

il to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, 23 any love he might o

il to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. 84 it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, any love he might o

ght, i told of a means by which such cares might be dissolved into a mist and yet more rare than that, passing away into the very air of night "beautiful creature, woman, child, why should questions such as these so vex a brow and mind so noble as that of yours for its very solution lies within this valley and you could but reach out with a single hand and snatch it to yourself and thus free your soul of such cares as do assail the spirit's calm and weary the body with its most weighty burden? far have you been led astray if you would but know it. yet within this garden there grows some fruit by which all that was once dark becomes clearer than most crystal waters and the truth of all things becomes apparent. why, then, do you still stand in confoundment when this power was ever yours to t

imself went on wing, returning to doomed heaven, and resigned himself to fate. three hundred years passed thereafter, man and woman in that space, populated the land, the kingdom between two rivers, with their noble children, the tribe of kings, and they themselves grew old and faded from the earth, their spirits rejoined with the flesh that first gave them life as are all the dead. thus does the soul of mankind stretch on 200 as an eternal river to the stars from that first time. thus is satan the well-spring of unbroken human line. with libations did the children of man honour well the shedim whose vigilance over them was ceaseless. seeing, from their vantage in high heaven how men prospered upon the earth and grew strong against them the elohim did resolve to set nephilim against nephil

taken not from her but held by sorcery more potent than gabriel had power to overcome. can it be that those that have love betrayed and defied all bonds of that blessed spell might know the vengeance of outraged amour and submit to its potent poison that burns in the veins like flame and ignites the very soul with heat? a venom sweeter than nectar, a pain more delighting than joy seized upon the soul of gabriel who had forsaken love but learned 324 that the same bond forsook not him. love, power greater than all more holy and more abominable than the mystic or the tyrant. even death reckons not with your power yet was set free by your bands. why have you wrought such suffering upon the children of my love by the agency of hatred's prince, gabriel, traitor to you? why so move his hand to d

KNOWLEDGE LECTURE ONE

earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancient egyptian commentaries, and therefore the following paraphrase has been put together to convey to modern minds as nearly as possible the ideas conceived by the old egyptians in this glorious triumphal song of the soul of man made one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i h

LAITMAN M BASIC CONCEPTS IN KABBALAH

nt includes the study of kabbalah and observance of the laws of the upper world. in this, we are assisted by an anti-egoistic screen whose intention is to bring joy to the creator, and by no means for us to receive for our own benefit. this work corrects and transforms egoism into the desire to perform good deeds, as does the creator. in proportion to the annulled part of the egoism, we receive a soul of a certain level, a certain amount of light and pleasure consisting of five parts: nefesh, ruach, neshama, haya, yechida (nrnhy. as long as we retain the egoistic will to enjoy, egoism, we will remain detached from the creator, and even the tiniest particle of the soul cannot enter into our bodies. b a s i c c o n c e p t s i n k a b b a l a h 72 however, after completely destroying the ego

special permission from above. a special permission from above is described in the works of the great kabbalist, the ari: know that the souls of great kabbalists are filled with the outer (surrounding) light or with the inner light (filling. the souls filled with the surrounding light have the gift to expound on the secrets by vesting them in words, so that only the worthy can understand it. the soul of the great kabbalist rashbi (rabbi shimon bar-yochai, lived in the 2nd century bce, the author of the book of zohar, c o n d i t i o n s f o r d i s c l o s i n g t h e s e c r e t s 91 was filled with the surrounding light; hence, he had the power to explain the secrets of the universe in such a way that when he spoke before the great assembly, only the worthy understood him. therefore, he

LAITMAN M KABBALAH REVEALED

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

y or may not experience in the process. this is called the intention to bestow. it is both the essence of the correction, and what turns us as human beings from egoists to altruists. and finally, once we have acquired this quality, we can connect to the creator, which is what the spiritual worlds are meant to teach us. until we feel connected to the creator, we are considered broken pieces of the soul of adam ha rishon, uncorrected desires. the moment we have the intention to bestow, we become corrected and connected, both to the creator and to the whole of humanity. when all of us are corrected, we will rise again to our root phase, even beyond the world adam kadmon, to the very thought of creation, called ein sof (no end, because our fulfillment will be endless and eternal. i n a n u t s

than to know everything? finally, the will to receive (creature) begins to receive with the intention to bestow because giving makes it similar to the creator, which is how it can study the creator s thoughts. those desires that can receive in order to bestow create the worlds, which are considered the upper part of creation, and desires that can t be used in order to bestow constitute the common soul of adam ha rishon. those desires are considered the lower part of creation. the worlds and the soul are constructed similarly, but with a different intensity of desires. because of that, the worlds can show the soul how to work in order to bestow and thus help adam ha rishon become corrected. roughly speaking, each desire is corrected in a specific world: the still level is corrected in the w

orld assiya, the lowest part of which is our physical universe. and that brings us to the topic of our next chapter. 75 4 our universe in the beginning of the previous chapter, we wrote that before anything was created, there was the thought of creation. this thought created phases one through four of the will to receive, which created the worlds adam kadmon through assiya, which then created the soul of adam ha rishon, which broke into the myriad souls we have today. it s very important to remember this order of creation because it reminds us that things evolve from above downward, from spiritual to corporeal, and not the other way around. in practical terms, it means that our world is created and governed by the spiritual worlds. moreover, there is not a single event in our world that do

our brains to search for a way to fill this kli with ohr (light, to satisfy it. the bigger the kli, the greater the light; the greater the light, the quicker we ll find the correct path. we still need to understand how the surrounding light builds our kli and why it is called light to begin with. and to understand all that, we must understand the concept of reshimot. the spiritual worlds and the soul of adam ha rishon evolved in a certain order. in the worlds, it was adam kadmon, atzilut, beria, yetzira, and assiya; and in adam ha rishon, the evolution was named after the kind of desires is there a difference between naming the light surrounding light or just light? the different titles, surrounding light and light, relate to two functions of the same light. light that is not considered s

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ourselves, our souls will rise to a state of complete unification with the creator, and in the process we will receive 620 times more light than what our souls possessed prior to entering the human corporeal body. all the light, the entire pleasure that the creator wants to impart to his creations, is known as the "common soul" of all the creations (shechina. the light allotted to each of us (the soul of each of us) is part of that common soul. each of us should receive this part as we correct our desires. we can perceive the creator (one s own soul) only after we have corrected our desire for pleasure. this desire is known as the "vessel of the soul (kli. that is, the soul consists of the vessel and the light, which comes from the creator. when we have totally replaced the egoistic vessel

piritual path, we do not sense the desires of the body altogether, because we pay attention only to the soul the part of the creator within us. thus, the "body" begins to represent the spiritual desires, rather than the desires of the flesh and bone, which one almost doesn t sense any longer. the bible tells not of our physical bodies, the mass of flesh and bone, but of the two aspirations of the soul of the desire of the divine part to perceive the creator and to unite with him, and of the desire of the egotistical part towards selfgratification, self-satiation, and a perception of oneself instead of the creator. both of these aspirations are known in kabbalah as "the "body" this refers to both the egoistic body and the physical body, i.e, the body of our world, since only our world is ch

how contradictory his opinions and desires may be at various times, as if the individual were not one, but several different people. but every time a person experiences certain desires, if these desires are truly strong, that person cannot imagine that there might be another condition, completely opposite to the one in which the person finds himself at the moment. this is due to the fact that the soul of a person is eternal because it is part of the creator. for this reason, a person expects to remain in any given state forever. spiritual development- 305- but the creator alters one s soul from above, which constitutes the circulation of souls. thus, the previous state dies and "a new individual is born" similarly, in our spiritual ascents, inspirations, and declines, in our joys and depre

while the long and difficult one is the path of suffering. but just as it is difficult to choose the path of faith, so is it easy to follow it once it has been chosen. an obstacle in the guise of a demand from our own lower intellect first to comprehend and only then to proceed, is called a "stumbling block" or a "stone (even. everyone stumbles on that stone. kabbalah talks only of one soul, the soul of any one of us, and about that soul s ascent to the final stage. it is said in the bible that when the arms (faith) of moses (moshe, deriving from the verb limshoch to pull, to take oneself out of egoism) became weak, he began to lose the battle with the enemies (those he thought were his enemies were his own egotistical thoughts and desires. then the elders (his wise thoughts) sat him down

ag said "our state can be likened to the state of the king s son, who was placed by his father in a palace filled with all kinds of treasures but with no light with which to see it all. so the son sits in the darkness and lacks only the light in order to possess the riches. he even has a candle with him (the creator sends him the possibility to begin the advance toward himself, as it is said: the soul of a human being is the candle of the creator. one needs only to light it by his own desire" stages of correction- 359- rabbi yehuda ashlag said "although it is said that the goal of creation is incomprehensible, there is a great difference between its incomprehension by the wise man, and the ignorance of the simpleton" rabbi yehuda ashlag said "the law of the root and the branch implies that

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

re of the wisdom of kabbalah before it plummets into deep depression. perhaps it will be easier to come to terms with kabbalah s concept and purpose of suffering if we understand its perspective on death in general. here s what kabbalah says about death: we b e t w e e n k a b b a l a h a n d s c i e n c e 69 are all individual parts of one spiritual kli, called adam ha rishon (the first man. the soul of adam ha rishon was split into billions of souls that came down to this world. this world occupies myriad bodies, each with its own soul. the goal is for each person to return to the same root in adam ha rishon from which he or she came down. when we first come into this world, our souls are but a point. if we do not build a spiritual kli out of this point while living in this world, our so

ce is called surrounding light. it changes one s qualities, enabling individuals to sense their corrected state by gradually forming altruistic qualities in them. the study of kabbalah focuses on the world atzilut. the world atzilut, called the world of correction, is above the parsa. it is a system designed especially to correct a person whenever one wishes it. the light that fills the corrected soul of a person in the world atzilut shines upon one s present state as surrounding light, a force that corrects human nature from egoism to altruism. the surrounding light elevates the soul through all the worlds t h e s t ru c t u r e o f r e a l i t y 99 until it returns to its root. thus, the world ein sof is the ultimate goal, our world is the starting point, and the improvement of human att

hough each of them is subjugated to their individual will to receive, they all wish to transcend it. such a social environment is defined as a spiritual environment. with it, one can break the wall that separates him or her from others. while those in a spiritual environment may still be egoists, they are nonetheless doing their best to create a structure similar to the corrected structure of the soul of adam ha rishon. we cannot succeed in this task alone, as such a task contradicts human nature. what we can do is acquire an intense desire and join with others. this is where the wisdom of kabbalah comes in. books on kabbalah describe the corrected state of the souls and the difference between these and corrupted states. the key difference is the intention with which we use our nature. cor

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

criticism builds the sound foundation for the upper godly light that stands above any word and recognition--rabbi kook, orot (lights, p. 92 the more the immanent secrets of the torah whether from the perspective of science, from the perspective of emotion, or from the perspective of imagination appear, spread, and become qualified for regular and constant study, the higher will one s soul and the soul of the world rise--rabbi kook, orot (lights, p. 90 the events of time, the growth of social relations, and the expansion of sciences greatly refined the human spirit--rabbi kook, orot emuna (lights of faith, p. 67 man's future will indeed come, in which he will evolve to such a sound spiritual state, that not only will every profession not hide another, but every science and every sentiment w

LAITMAN M THE KABBALAH EXPERIENCE

nd the souls formed there? malchut in the world ein sof (our root) was blended with the first nine sefirot (attributes of the creator. the light grew dimmer and finally vanished, and the worlds were created. that part of malchut, which is included in the worlds, is called malchut of the worlds. at the same time, the first nine sefirot influenced malchut. they were mixed in it, and in this way the soul of the first man was created. thus was contact between the worlds and the souls formed, based on those nine sefirot. q: does creation belong solely to the creator? can man have any effect on it? a: man has free choice. he comes to a situation where he can freely do anything he wants, but still choose the way of the creator. this happens when, during man s evolution, he completely agrees with

erstand that, just as two hairs cannot grow from the same root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends from the world of atzilut. by the same path, the soul rises from our world to atzi

e link between the root and the branch- that today is the basis for this whole science. the hebrew language is also called the holy tongue because it leads to holiness, to the attributes of the creator. now, there still remains the question why, until today, kabbalists were either jews or people who converted to judaism (proselytes. the reason lies in the uniqueness of their souls. the collective soul of adam consists of 600,000 parts, or 600,000 souls, separated by the intensity of their will. before the sin of the first man, every desire was aimed at pleasing the creator; each was a desire to give to the creator. but as a result of the sin of the first man, desires changed from pleasing the creator to pleasing themselves. this is called a fall from a spiritual degree to a corporeal one;

the light of the kabt h e w i s d o m o f k a b b a l a h 75 balah. kabbalah was not needed prior to that, just as the torah was not needed in the first two thousand years. during the time of the ari (end of 16th century, we grew closer to the end of the correction of the main part, the third and last phase of the development of the souls. as a result, the sublime wisdom was revealed through the soul of the ari. the souls of the first generations were higher than those of the last, but the greater the correction that is needed, the greater the consequent attainment and adhesion. during the last 2000 years, especially from the time of the ari, the souls that descend to this world become increasingly coarser and more egotistical. they must therefore study and implement kabbalah for their co

e study, but seek only to understand, we awaken within us an influence of the upper light. in one of our lives, we must attain the completion of our souls. if we do not achieve this, through the upper light, our torments will gradually increase until they finally make us realize the reason for our pain. it is our souls need to reclaim the light that filled it before it came down to our world. the soul of man starts its existence in the world of ein sof. it then descends through five higher worlds, before finally clothing our physical bodies. those worlds are: adam kadmon, atzilut, beria, yetzira, and assiya. the result of the descent is that we are completely dependent on the components and characteristics of that spiritual system. thus, we must study that system in order to function accor

LAITMAN M THE PATH OF KABBALAH

lems that arise in physical relationships by understanding the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we would not feel any need or desire for him, and would never be able to advance. if the soul of the first man hadn t been broken, it would have remained a single soul, uncorrected and with very little chance of correcting itself. the correction is the reunification of the broken pieces, after which the pieces can unite with the creator. our work is basically to correct our approaches to what we receive from the creator, and the consequence of that work is our unification with the cre

the soul to correct, there is no escaping. any attempt to do so will only make the pain worse. all we can feel before we cross the barrier are beastly desires. as we approach the barrier, while in it and across it, we discover the desires of the creator. in none of those desires will we find man. the only desire in which we have free choice is that of agreement with the creator s providence. the soul of adam ha rishon (the first man) broke into 600,000 parts that are interconnected, but have a different coarseness, from the root to the fourth degree. from us to the creator there are 6,000 degrees/ years. in the first two millennia, the root degree souls were corrected. all they had to do was simply live a little in this world and endure some suffering (wild animals, enemies, famine etc. f

a t h o f k a b b a l a h 86 we would correct some of our vessels and in that equalize our attributes with the creator s, thus shortening our journey. when a kabbalist becomes physically ill, his body suffers. but because the physical body cannot attain spirituality, only one s inner sensation becomes spiritual, corrected, and awakens the kabbalist, even as the body continues to suffer. while the soul of the kabbalist continues to climb, physical health continues to deteriorate. why does the body not climb alongside the soul? because the body cannot become spiritual! spirituality is an inner ascent of the soul that has nothing to do with the outer part, meaning the biological body. the body is doomed to perish and be buried in the ground. that is the end of its correction. when a body expi

culine root (in the sense that we want to give. consequently, creation itself is divided into a feminine side and a masculine side. if creation adapts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light as a receiver, then it is considered its feminine part. everything that happens in this world is a consequence of the dividing of the soul of adam ha rishon into 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the n

r sefirot dressed the four first sefirot of malchut, while its six lower sefirot came in the place of the bottom six sefirot of beria. the place of bya consists of 30 sefirot. in the future, after the sin of the first man, the worlds of bya descend to this place. the place where the lower six sefirot of yetzira end is called the chazeh of the place of the world of beria. after the breaking of the soul of the first man, that would become the chazeh of beria. after the world of yetzira was created and took its place, malchut of atzilut created the world of assiya. it expanded below the world of yetzira, meaning from the chazeh of the place of the world of beria to the chazeh of the world of yetzira. the chazeh of the place of the world of yetzira is called the chazeh of the place of the worl

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the canopy as the aura of man, which is surely more reasonable than to suppose with dr. mackey that because the early brn. met on the highest hills and in the lowest vales this symbol must refer to the over-arching vault of heaven. 104. the altar 105. the altar should be in the middle of the

ves of his life for the benefit of others. these are types of the things most valuable to man; and to say that anyone is paid in corn and wine thus means that the richest of earth fs treasures are the reward of his work, and that at the same time they carry with them the blessing of god. 612. the oil typifies the great gift of wisdom. as oil is expressed from the olive, so is wisdom culled by the soul of man from all his experiences on earth. when all the material results of work have perished, as in the case of the dead and gone civilizations of antiquity, still the wisdom resulting from all the efforts made and the experiences suffered remains in the heart of man. the reward of work in the world is not only outward, in the things that are gained, but also inward, in the heart and mind of

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

om behind by a body of perfected men which we call the great white brotherhood- a body which exists to carry out the will of the logos of the solar system. it works through machinery so vast and complicated that from the physical plane we can never see more than a tiny corner of its operation, and so we constantly misconceive and underrate it. 457. secondly, its method of working is cyclical. the soul of man grows by occupying a succession of bodies, each of which is born, grows slowly to maturity, lives its life, learns (or fails to learn) its lesson, and then dies. just so humanity grows by incarnating in a succession of races, each of which passes through its stage of youth, adolescence, full manhood and decay. often the period of decay seems sad, both with the man and with the race; of

e of keeping the rituals and customs unchanged; but they quite wrongly regard the admission of women as a serious departure from ancient usage. co-masons are equally urgent in their respect for the traditions; but in this matter they prefer to follow the older custom, which has also the added merit of being logical and fair. since reincarnation is a fact, there is no difference between the ego or soul of a man and that of a woman; and we do not see any reason why in a particular birth, because he happens in the course of his evolution to occupy a woman s body, that ego should be deprived of the advantages of initiation into the sacred mysteries of masonry. 776. the succession of co-masonry 777. the co-masonic order derives its succession of sovereign grand inspectors-general of the 33 from

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

emned to hell) over being untrue to his love of god and remaining in heaven. the koran is especially focused on the day of judgement, when humankind will be bodily resurrected. when human beings die, they remain in a islam 129 sort of interworld (barzakh, a realm located closer to the luminous cosmic center, until the day of resurrection. in this interworld, which somewhat resembles dreaming, the soul of the deceased, liberated from its bodily layers, can awaken and become aware of its true nature. the interworld period is important in preparing for the day of resurrection, which occurs at the end of time when human possibilities and potential have been exhausted. the day of resurrection (referred to as qiyama, the return, or ba th, awakening, which constitutes one of the essential beliefs

cy and the prophecy 2: ashtown the traditional war in heaven theme with a weird new twist. instead of being jealous of god s power, a group of disgruntled angels are jealous of god s love for the talking monkeys (also known as humanity, which have supplanted the angels as god s favorites in the 1995 film. the angry angels, led by gabriel, plot to destroy the loyal angels, and decide to enlist the soul of a recently deceased war veteran as their leader. the good angels, however, steal the soul and hide it in the body of a young girl, and the bad angels go looking for her. the war in heaven theme is carried over into the 1997 sequel. purgatory in the western religious tradition, purgatory originated as an afterlife limbo (borderland; from the latin limbus, border) where the spirits of the de

ormation. islam embraced the zoroastrian notion of purgatory as an afterdeath realm in which all human beings reside between death and judgment 220 the pyx, a.k.a. the hooker cult murders day. when people die, they remain in a sort of interworld (barzakh, a realm located closer to the luminous cosmic center, until the day of resurrection. in this interworld, which somewhat resembles dreaming, the soul of the deceased, liberated from its bodily layers, can awaken and become aware of its true nature. the interworld period is important in preparing for the day of resurrection, which occurs at the end of time. see also limbo; zoroastrianism for further reading: cohn, norman. cosmos, chaos and the world to come: the ancient roots of apocalyptic faith. new haven, ct: yale university press, 1993

ort, ct: greenwood press, 1992. zimmer, heinrich. philosophies of india. new york: bollingen, 1951. sammael a combination of sam (poison) and el (angel, sammael has been considered both as evil and good; as the chief ruler of the fifth heaven, as that great serpent with 12 wings that draws after him, in his fall, the solar system (rev. 12, as well as the angel of death, whom god sent to fetch the soul of moses at the time of his death. sammael is regarded in rabbinic literature as chief of the satans and as the angel of death. in the secrets of enoch he represents the prince of demons and a magician. sammael is mentioned in a number of sources, such as talmud yalkut, where he represents esau s guardian angel, and in sotah, where he is regarded as edom s angelic prince guardian. he is equat

ble space beings were really malevolent entities who were lying about their true nature. noting that several contactees had been led astray, leaving families and jobs at the direction of unethical invisibles, constable wrote that the spacemen exert a psychic despotism over innocent and well-meaning people (james 1958, 20. according to constable, good and evil entities are locked in battle for the soul of the human race. the evil entities live inside an astral shell beneath the earth s surface, allied with nearphysical beings based on the moon. they have earthly associates, prominently including advocates of nuclear disarmament. only atomic bombs can penetrate the astral shell, posing a threat to the astrals sinister plans. constable may have been the first saucer theorist to incorporate tr

LIBER HAD

hend hadit as an unextended point clothed with light ineffable. and let him beware lest he be dazzled by that light "this is the first practice of intelligence("ccxx. ii" 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable "this is the second practice of intelligence("ccxx. i" 2. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word("cxx. i" 2 "every man and every woman is a star" let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the ma

of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of taro (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe on the lotus. note that the "ibis position" formulates this conception most exactly. ed "this is the fourth practice of intelligence("ccxx. ii" 7. 7. let the aspiran

LIBER ALEPH

his mind is idle, not reaching out after reality, but debating within itself of its own affairs, like a democracy, introspective. then this mind, not reacting equally and with elasticity to the world, is lost in its own anarchy and civil war, so that although it works not, it is overcome by weakness of division, and becometh choronzon. and unto these words i call to my witness the madness of the soul of muscovy, in this year xiii, of our on that is ended. therefore behold how this our law of thelema, do what thou wilt, is the first foundation of health, whether in the body or in the mind, either of a simple, or a complex organism. i the book of wisdom or folly 133 eg de veritate quem femin non dicere licet (of truth, which it is not lawful tell to a woman) y son, i charge thee, however th

moris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cross austral that she might seek me, to inspire and comfort me, and this was my reward from the masters, and consolation in the years of my sorrow. but the way that leadeth to the other form of this vision of beatitude, to wit, science is gnana yoga or raja yoga, of which i have written only here and there, as one who should t

tion. o my son, in he promulgation of the law lieth the reward of our chief work, the making whole of mankind from the conscience of sin which divideth him, and afflicteth his spirit. h the book of wisdom or folly 191 zq de pace perfecta (of perfect peace) my son, is it not a marvel, this light whereof we are the quintessence and the seed? by it are we made whole, dissolved in the body and in the soul of our lady nuith even as her lord hadith, so that the gnostic sacrament of the cosmos is perpetually elevated before us. we behold all that is and comprehend its mystery, and its order in this high mass eternally celebrated among us, acknowledging the perfection of the rite, neither confusing the parts thereof, nor discriminating in worship between them. so unto us is every phenomenon a shew

the sangral; yea also upon himself did he accomplish his work in the end .hochsten heiles wunder! erlosung dem erloser. this is the last word of the song that thine uncle richard wagner made for worship of this mystery. understand thou this, o my son, as i take leave of thee in this epistle, that the summit of wisdom is the opening of the way that leadeth unto thecrown and essence of all, to the soul of the child horus, the lord of the on. this way is the path of the pure fool. amoun. o liber aleph vel cxi 208 zw de oraculo summo (of the last oracle) nd who is this pure fool? lo, in the sagas of old time, legend of scald, of bard, of druid, cometh he not in green like spring? o thou great fool, thou water that art air, in whom all complex is resolved! yes, thou in ragged raiment, with the

LIBER CCXLII AHA

all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. master! i tremble and rejoice. marsyas. before his own authentic voice doubt flees. the chattering choughs of talk scatter like sparrows from a hawk. olympas. thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas

ts, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the infinite starry spray of thine own aon. alas for me! i faint. thy mystic majesty absorbs this spark. olympas. all hail! all hail! white splendour through the viewless veil! i am drawn with thee to rapture. marsyas. stay! i bear a message. heaven hath sent the knowledge of a new sweet way into the secret element. olympas. mas

LIBER CORDIS CINCTI SERPENTE

them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, a

ied the desolate voice; but i have filled thee with a wine whose savour thou knowest not. 60. it shall avail to make drunken the people of the old gray sphere that rolls in the infinite far-off; they shall lap the wine as dogs that lap the blood of a beautiful courtesan pierced through by the spear of a swift rider through the city. liber cordis cincti serpente svb figvra ynda 21 61. i too am the soul of the desert; thou shalt seek me yet again in the wilderness of sand. 62. at thy right hand a great lord and a comely; at thy left hand a woman clad in gossamer and gold and having the stars in her hair. ye shall journey far into a land of pestilence and evil; ye shall encamp in the river of a foolish city forgotten; there shall ye meet with me. 63. there will i make mine habitation; as for

your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee the maidens shall dance, and bright babes be born unto them. thou shalt ins

LIBER CXCVII STORY OF SIR PALAMEDES

temple he hath performed the bloody sacrifice, and cursed osiris. himself suffering that curse, he is still far from the attainment. xxix. in the land of egypt he performeth many miracles. but from the statue of memnon issueth the questing, and he is recalled from that illusion. xxx. upon the plains of chaldea he descendeth into the bowels of the earth, where he beholdeth the visible image of the soul of nature for the beast. yet earth belcheth him forth. xxxi. in a slum city he converseth with a rationalist. learning nothing, nor even hearing the beast, he goeth forth to cleanse himself. xxxii. seeking to imitate the beast, he goeth on all-fours, questing horribly. the townsmen cage him for a lunatic. nor can he imitate the elusiveness of the beast. yet at one note of that questing the pr

ot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat .o amorous! o militant! o lord of this arboreal seat. thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged the monster from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble

him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold .ah! by christ fs blood (his soul avouched .nothing but change (but change) abides. death lurks, a leopard curled and crouched, in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides) liber cxcvii 64 .what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it grew .bear me. he cried .to purge my bile to the old land of hormakhu, that i may sit and curse awhile at all these follies fond that pen my quest about.on, on to nile! tread tenderly, my merry men! for nothing is so void and vile as palamede the saracen. 65 xxviii

LIBER DCCCLX JOHN ST

ther like the task! but i went on with the mantra, and made some reflections upon kamma. i will now have a yog. coffee and sandwich, and return to my illumination of the ritual. 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. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of t

c conception, as shewn even in such pictures as raphael.s and fra angelico.s. how infinitely subtler and nobler is the contemplation of john st. john 109 the utmost god hid i. th. middle o.matter, the inscrutable mystery of the nature of common things. with what awe does the wise man approach a speck of dust! and it is this mystery that i approach! for thou, adonai, art the immanent and essential soul of things; not separate from them, or from me; but that which is behind the shadow-show, the cause of all, the quintessence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the r

LIBER HAD

d hadit as an unextended point clothed with a light ineffable. and let him beware lest he be dazzled by that light. this is the first practice of intelligence (ccxx. ii. 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable. this is the second practice of intelligence (ccxx. ii. 3. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word (ccxx. i. 2 .every man and every woman is a star. let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the m

of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a very complete and miraculous manner. thoth is both the magus of tarot (see lib. 418) and the universal mercury; harpocrates both the destroyer of typhon and the babe in the lotus. note that the .ibis position. formulates this conception most exactly. ed) this is the fourth practice of intelligence (ccxx. ii. 7. 7. let the aspira

LIBER LVII

licity of our methods makes our method too pliable to be reliable. should we argue that lbb= kcc (620) by the method of athbash* and that therefore lbb symbolises kether (620? why, lbb is confusion, the very opposite of kether. 34 [for many examples of this pernicious practice, see the canon. t.s] 35 [concealed yods on the other hand are another matter entirely. t.s] 36 [lat .a coward created the soul of the earth] 37 [heb, possibly intended for .the son, the spirit, the father, the grave: ihvh [is] the law] 38 [grk .jesus christ, son of god, saviour] 39 [grk, approx .the favour of isis [is] the treasure of the sons of wisdom* i can see nothing in this at all. taking a dozen clear identities, e.g. aima= bn, athbash disintergrates the whole show. there are useful ones, e.g. qma= illegible 2

LIBER LXVII THE SWORD OF SONG

e the wrong creation first or evolution.s iron key did them.provided they are passed beyond all change and pain at last out of this universe accurst. but otherwise! i lift my voice, deliberately take my choice promethean, eager to rejoice, in the grim protest.s joy to revel betwixt iscariot and the devil, throned in their midst! no pain to feel, tossed on some burning bed of steel, but theirs: my soul of love should swell and, on those piteous floors they trod, feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy t

piteous floors they trod, feel, and make god feel, out of hell, across the gulf impassable, that he was damned and i was god! ay! let him rise and answer me that false creative deity, whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy the panacea of.belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place alone before the father.s face; forgetful of creation.s stain, forgetful of creation.s pain not dumb!.forgetful of the pangs whereby each life laments and hangs (now as i speak a lizard71 lies in wait for light-bewildered flies) 580 585 590 595 600 605 610 615 heaven suffers hell.s pangs

her again involving, all the realm of pain, time, space, to that eternal calm? blavatsky.s himalayan balm43 aids us no whit.if to improve thus the all-light, all-life, all-love, by evolution.s myrrh and gall, it would not then have been the all. thus all conceptions fail and fall. but see the cyclop dia-article on .metaphysics; miss no particle 310 315 320 325 330 335 340 345 visible image of the soul of nature, whose name is fatality. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. pentecost 31 of thought! how ends the brave b.d, summarising ontology .this talk of .real. is a wraith. our minds are lost in war of word; the whole affair is quite absurd. behold! the righteous claims of faith (he does not rhyme you quite

fault perhaps. reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i find are merely modes of my own mind! the poet needs enthusiasm! vese-making is a sort of spasm, degeneration of the mind, and things of that unpleasant kind. 515 520 525 530 535 540 545 nothing. the apotheosis of realism and idealism alike gayatri. is .the soul of osiris. a hymn book? how verse is written. prayer. 36 the sword of song so to the laws all bards obey i bend, and seek in my own way by false things to expound the real. but never think i shall appeal to gods. what folly can compare with such stupidity as prayer? some years ago i thought to try prayer51.tests its efficacity. i fished by a norwegian lake .o god. i prayed .for jesus. sake gr

the mote and the beam. far be it from me to sugest that this is a defence of breathing, eating and drinking. by no means; in all these ways we bring suffering and death to others, as to ourselves. but since these are inevitable acts, since suicide would be a still more cruel alternative (especially in case something should subsist below mere rupa, the command is not to achieve* fielding, in .the soul of a people. has reluctantly to confess that he can find no trace of this idea in buddha.s own work, and called the superstition the .echo of an older faith..a.c. the argument that the .animals are our brothers. is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. a. c. notes 51 the imposs

LIBER SAMEKH

ubject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section g. spirit. hear me. ieou gindwelling sun of myself! h pur g thou fire! thou sixfold star initiator, compassed about with force and fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of my soul, breaths of mine angel! h ioou g lust of my soul, lust of mine angel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat!

g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate maid! begetter of being! light of life, love and liberty! soul of all souls! word of all words! come forth, most hidden light! h ede g devour thou me! h edu g thou dost devour me! h angelos ton theon g thou angel of the gods! h10 anlala g arise thou in me, free-flowing, thou who are naught, who art naught, and utter thy word! h lai g i also am naught! i will thee! i behold thee! my nothingness! h gaia g leap up, thou earth! h* in hebrew, adni, 65. the gn

the limits and defects of his attainment.26 line 4 this refers to the phenomena which accompany his attainment. line 5 this means the recognition of the angel as the true self of his subconscious self, the hidden life of his physical life. line 6 the adept realizes every breath, every word of his angel as charged with creative fire. tiphareth is the sun, and the angel is the spiritual sun of the soul of the adept. line 7 here is summed the entire process of bringing the conditioned universe to knowledge of itself through the formula of generation* a soul implants itself in sensehoodwinked body and reason-fettered mind, makes them aware of their inmate, and thus to partake of its own consciousness of the light. line 8 ggrace h has here its proper sense of gpleasantness. h the existence of

LIBER TRIGRAMMATON

figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

c.e. it is traditionally associated with nepalese prince sakyamuni gautama siddharta, the historical buddha, who was himself preceded by many other buddhas, at least in the major mahayana (the greater vehicle) religious tradition. like hindus, buddhists believe in the concepts of samsara (cyclical rebirth, reincarnation, moksha (spiritual release or salvation, karma (the accumulated effect on the soul of morally important deeds, and the one. however, they reject the hindu pantheon, and buddhism is in fact a religion without a defined deity or deities. as with hinduism, change and transformation of the universe are familiar concepts in buddhism. buddhism is probably best known in the west for advocating an end to human suffering through several cycles of reincarnation and ultimate enlighten

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

redactor. this text is in the public domain because it was not renewed at the us copyright office in a timely fashion. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. note: all page numbers in the original were given as roman numerals; these have been converted to arabic numerals in this etext. p. 3 this book is dedicated to the rational soul of the world next: preface p. 5 preface numerous volumes have been written as commentaries upon the secret systems of philosophy existing in the ancient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. the present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance

oreal, the rarefaction and condensation of the latter resulting in fire and water respectively. the stars were conceived by archelaus to be burning iron places. heraclitus (who lived 536-470 b.c. and is sometimes included in the ionic school) in his doctrine of change and eternal flux asserted fire to be the first element and also the state into which the world would ultimately be reabsorbed. the soul of the world he regarded as an exhalation from its humid parts, and he declared the ebb and flow of the sea to be caused by the sun. after pythagoras of samos, its founder, the italic or pythagorean school numbers among its most distinguished representatives empedocles, epicharmus, archytas, alcm on, hippasus, philolaus, and eudoxus. pythagoras (580-500? b.c) conceived mathematics to be the m

ymbol or allegory; and those who can today discover its lost keys may open with them a treasure house of philosophic, scientific, and religious truths. click to enlarge the orphic egg. from bryant's an analysis of ancient mythology. the ancient symbol of the orphic mysteries was the serpent-entwined egg, which signified cosmos as encircled by the fiery creative spirit. the egg also represents the soul of the philosopher; the serpent, the mysteries. at the time of initiation the shell is broke. and man emerges from the embryonic state of physical existence wherein he had remained through the fetal period of philosophic regeneration. next: the ancient mysteries and secret societies which have influenced modern masonic symbolism sacred texts esoteric index previous next the ancient mysteries

when ormuzd created the human race, ahriman became incarnate in the lower nature of man so that in each personality the spirit of good and the spirit of evil struggle for control. for 3,000 years ormuzd ruled the celestial worlds with light and goodness. then he created man. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. during the fourth period of 3,000 years, the power of ahriman will be destroyed. good will return to the world again, evil and death will be vanquished, and at last the spirit of evil will bow humbly before the throne of ormuzd. while ormuzd and ahriman are struggling for control of the human soul and for supremacy in nature, mithras, g

that the dead were absorbed into the nature of osiris, the god of the dead. while marked similarity exists between osiris- apis and serapis, the theory advanced by egyptologists that serapis is merely a name given to the dead apis, or sacred bull of egypt, is untenable in view of the transcendent wisdom possessed by the egyptian priestcraft, who, in all probability, used the god to symbolize the soul of the world (anima mundi. the material body of nature was called apis; the soul which escaped from the body at death but was enmeshed with the form during physical life was designated serapis. c. w. king believes serapis to be a deity of brahmanic extraction, his name being the grecianized form of ser-adah or sri-pa, two titles ascribed to yama, the hindu god of death. this appears reasonabl

MASTERING WITCHCRAFT

constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you should time the operation to coincide with some date which was in some way auspicious to him the day of death, birthday, wedding anniversary, or whatever. some time which you feel that the soul of the deceased, in whatever state of consciousness it may have passed into, may still dimly be aware of; a time when the ties of earth may yet exert some slight influence on it, however weak. prior to summoning, you should arrange a commemorative shrine facing east on the west side of the room in which you plan to do your magical working. this should be composed of a photograph or portrait o

MEANING OF MASONRY

orld, personal friend and good fellow though he be according to usual social standards, who is either properly prepared for, or likely to benefit in any vital sense by, reception into it. the true candidate must indeed needs be, as the word candidus implies, a" white man" white within as symbolically he is white-vestured without, so that no inward stain or soilure may obstruct the dawn within his soul of that light which he professes to be the predominant wish of his heart on asking for admission; whilst, if really desirous of learning the secrets and mysteries of his o wn being, he must be prepared to divest himself of all past preconceptions and thought-habits and, with childlike meekness and docility, surrender his mind to the reception of some perhaps novel and unexpected truths which

rm the functions appropriate to it in this particular phase of its career. need i say that the physical form with which we have all been invested by the creator upon our entrance into this world, and of which we shall all divest ourselves when we leave the lodge of this life, is represented among us by our masonic apron? this, our body of mortality, this veil of flesh and blood clothing the inner soul of us, this is the real" badge of innocence" the common" bond of friendship" with which the great architect has been pleased to invest us all: this, the human body, is the badge which is" older and nobler than that of any other order in existence: and though it be but a body of humiliation compared with that body of incorruption which is the promised inheritance of him who endures to the end

, masonry implies that humanity is the real temple whose building became obstructed, and that we, who are both the craftsmen and the building materials of what was intended to be an unparalleled structure, are, owing to a certain unhappy event, living here in this world in conditions where the genuine and full secrets of our nature are, for the time being, lost to us; where the full powers of the soul of man are curtailed by the limitations of physical life; and where, during our apprenticeship of probation and discipline, we have to put up with the substituted knowledge derivable through our limited and very fallible senses. but, whilst masonry emphasizes this great truth, it indicates also--and this is its great virtue and real purpose the method by which we may regain that which is lost

the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we recite our ritual, when undertaken with the seriousness that attached to them in the old mystery-systems are not without just reason described in our own words as" serious, solemn and awful" the depths of human nature and self knowledge, the hidden mysteries of the soul of man are not, as real initiates well know, probed into with impunity except by the" properly prepared" the man who does so has, as it were, a cable-tow ar ound his neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he learns thereof without committing moral suicide; he can never be again the

ary encasement of the imperishable true" earth" or substance of our souls, and enables them to enter into sense-relations with the physical world. the distinction must be clearly grasped and held in mind, for masonry has to deal not so much with the transient outward body as with the eternal inward being of man, although the outward body is temporarily involved with the latter. it is the immortal soul of man which is the ruined temple and needs to be rebuilt upon the principles of spiritual science. the mortal body of it, with its unruly wills and affections, stands in the way of that achievement. it is the rubble which needs to be cleared before the new foundations can be set and the new structure reared. yet even rubble can be made to serve useful purposes and be rearranged and worked in

MICHAEL FORD BOOK OF CAIN

within! i hold the skull of abel, being the vessel of my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes hold the desert tales of ages forgotten, while my flesh fades my spirit is immortal! i wear the crimson caul of my mother, lilith, who speaks with me through dreams! i carry the serpent s skin of azal ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is dodothe book of the witch moon by michael w. ford 2 2 the book of the witch moon is dedicated to hecate, the inspiration behind this grimoire, the goddess of the triple moon, of youth, of wisdom and of darkness..she who resides in the north, whose masks are many, lilith, diana, az, those daughters who shall meet thee in the crossroads blessed is her terrible nam

MICHAEL WYNN THE SOUL TRAVELERS

date, after being crucified upon the cross of the solstices and the equinoxes, was buried in the great coffer. there is a profound mystery to the atmosphere and temperature of the king's chamber: it is of a peculiar deathlike cold which cuts to the marrow of the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted inciden

MOODY RAYMOND A LIFE AFTER LIFE

re. leased from all bodily concerns. to effect these ends, the book contains lengthy description of the various stages through which the soul goes after physical death. the correspondence between the early stages of death which it relates and those which have been re: counted to me by those who have come near t0 death is nothing short of fantastic. first of all, in the tibetan account the mind or soul of the dying person departs from the body. at some time thereafter his soul enters a "swoon" and he finds himself in a void-not a physical void, but one which is, in effect, subject to its own kind of limits, and one in which his consciousness still exists. he may hear alarming and disturbing noises and sounds, described as roaring, thundering, and whistling noises, like the wind, and usually

MORALS AND DOGMA

onstitution and law of the state; and of the state itself the three visible faces represent the three departments--the executive, which executes the laws; the legislative, which makes the laws; the judiciary, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknow

ual, contemplative communion "listen to me" says galen "as to the voice of the eleusinian hierophant, and believe that the study of nature is a mystery no less important than theirs, nor less adapted to display the wisdom and power of the great creator _their_ lessons and demonstrations were obscure, but _ours_ are clear and unmistakable" we deem that to be the best knowledge we can obtain of the soul of another man, which is furnished by his actions and his life-long conduct. evidence to the contrary, supplied by what another man informs us that this soul has said to his, would weigh little against the former. the first scriptures for the human race were written by god on the earth and heavens. the reading of these scriptures is science. familiarity with the grass and trees, the insects a

vere and believe. notwithstanding the calamities of the virtuous, the miseries of the deserving, the prosperity of tyrants and the murder of martyrs, we _must_ believe there is a wise, just, merciful, and loving god, an intelligence and a providence, supreme over all, and caring for the minutest things and events. a faith is a necessity to man. woe to him who believes nothing! we believe that the soul of another is of a certain nature and possesses certain qualities, that he is generous and honest, or penurious and knavish, that she is virtuous and amiable, or vicious and ill-tempered, from the countenance alone, from little more than a glimpse of it, without the means of _knowing. we venture our fortune on the signature of a man on the other side of the world, whom we never saw, upon the

spite of all temptations or menaces. man is accountable for the _up_rightness of his doctrine, but not for the rightness of it. devout enthusiasm is far easier than a good action. the end of thought is action; the sole purpose of religion is an ethic. theory, in political science, is worthless, except for the purpose of being realized in practice. in every _credo, religious or political as in the soul of man, there are two regions, the dialectic and the ethic; and it is only when the two are harmoniously blended, that a perfect discipline is evolved. there are men who dialectically are christians, as there are a multitude who dialectically are masons, and yet who are ethically infidels, as these are ethically of the profane, in the strictest sense--intellectual believers, but practical ath

generosity by which they rose to greatness; which made elizabeth and cromwell alike the protectors of protestants beyond the four seas of england, against crowned tyranny and mitred persecution; and, if they had lasted, would have forbidden alliances with czars and autocrats and bourbons to re-enthrone the tyrannies of incapacity, and arm the inquisition anew with its instruments of torture. the soul of the avaricious nation petrifies, like the soul of the individual who makes gold his god. the despot will occasionally act upon noble and generous impulses, and help the weak against the strong, the right against the wrong. but commercial avarice is essentially egotistic, grasping, faithless, overreaching, crafty, cold, ungenerous, selfish, and calculating, controlled by considerations of s

MOTTA MARCELO THE COMMENTARIES OF AL

ind asses! who pretend that women are naturally chaste! the easterns know better; all the restrictions of the harem, of public opinion, and so on, are based upon the recognition of the fact that woman is only chaste when there is nobody around. she will snatch the babe from its cradle, or drag the dog from its kennel, to prove the old saying: natura abhorrent a vacuum. for she is the image of the soul of nature, the great mother, the great whore. it is to be well-noted that the great women of history have exercised unbounded freedom in love, sappho, semiramis, messalina, cleopatra, ta chhi, pasiphae, clytaemnaestra, helen of troy, and in more recent times joan of arc (by shakespeare's account, catherine ii of russia, queen elizabeth of england (he means, of course, the great elizabeth the

r of founding one of his own, of begetting boys not better or braver indeed than his brothers, girls not softer or sweeter indeed than his sisters, but wholly his own, with his own defects and desires evoked by enchantment of ecstasy when he dies to himself in the womb of the witch who lusts for his life, and buys it with the coin that bears his image and superscription. such is the secret of the soul of the artist. he knows that he is a god, of the sons of god; he has no fear or shame in showing himself of the seed of his father. he is proud of that father's most precious privilege, and he honours him no less than himself by using it. he accepts his family as of his own royal stock; every one is as princely as he is himself. but he were not his father's son unless he found for himself a f

vitable in practice. the very idea of any relation between two things appears as causal. even should we declare it to be casual, our minds would still insist that casuality itself was the effect of some cause. our daily experience hammers home this conviction; and a man's mental excellence seems to be measurable almost entirely in terms of the strength and depth of his appreciation thereof as the soul of the structure of the universe. it is the spine of science which has vertebrated human knowledge above the slimy mollusc whose principle was faith. we must not suppose for an instant that the book of the law is opposed to reason. on the contrary, its own claim to authority rests upon reason, and nothing else. it disdains the arts of the orator. it makes reason the autocrat of the mind. but

we are to rise up to go to love we are to be awake, alert "joyous and eager, our tresses adorning, 0 let us beleaguer the city of morning" the secret of magick is to 'enflame oneself in praying' this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' before we 'awake. aspiration to the higher is a dream a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality unless we follow it up by action. only then do we become fully aware of ourselves, and enter into right reaction with the world in which we live. 35. let the rituals be rightly performed

it. b yet certain holy nuns concealed the secret in songs upon the lyre. f now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. s yes, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. m and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. n also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (the sun) v then were the waters gathered together from the heaven. k and a crust of earth concealed the core of flame. d around the globe gat

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

these words he ascended to olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of zeus. phoebus-apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. he inherited his function as sun-god from helios, with whom, in later times, he was so completely identified, that the personality of the one became gradually merged in that of the other. we, accordingly, find helios frequently confounded with apollo, myths belonging to the former attributed to the latter; and with some tribes.the ionic, for instance.so complete is this identification

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

f the man concerned. enter your witching circle. awaken your magic power. burn a black candle and think of the person to be spellbound. after a few minutes, gaze into candle flame and say: listen, o mighty and powerful ancient one, he whose appearance is that of a burning pillar of fire. ancient and powerful one, i require you, who hath dominion over such things to draw close to you the heart and soul of (person s name. from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for his/her soul has now faded from within (person s name) is now bound to my will, until the stars fall from the heavens. repeat daily until results are obtained. it's best to cast thi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rhoods: the germanic and anglo-saxon guilds 53 new economic, social, cultural, and political needs and aspirations. in france, north of the loire river, the most remarkable and eloquent illustration of this enormous evolution is apparent in the construction of cathedrals and churches. in this era, religious sentiment asserted itself and was symbolized in monuments that also reflected the life and soul of the middle ages. these works were executed by thousands of volunteers sharing the same piety and persevering together in a common effort, which strengthened the ideas of union and solidarity. next in significance to all the merchants and artisans who ensured the necessities of subsistence and daily life were masons and workers who built the large churches and who founded brotherhoods that

ustrated by journeymen rising up against their masters or by all the artisans of a trade joining together against the authorities. even the journeymen brotherhoods transformed into centers of revolt that could incite popular fanaticism. in lyon, the printers elected a captain, a lieutenant, and ensigns and put together a large league comprised of all the craftsmen in the city. this league was the soul of the revolt of 1539 nor did the repression it unleash stop new plots and new disturbances from occurring. the villiers cotterets ordinance of 1539, which prohibited brotherhoods, also banned coalitions. a decree of december 28, 1541, also forbid journeymen from "swearing any oath or monopoly, having any captain or group leader, assembling outside the houses of their masters, or bearing swor

NECRONOMICON ALAZIF

them and shall know them in time yet to come. and the old ones hold foul and formless azathoth for their master abd abide with him in the black cavern at the centre of all infinity, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle returneth

PATH OF INITIATION

la of joining the group fails to take into account that the true purpose of "traditional groups" is not to build membership and share rituals. the purpose of a serious spiritual grouping is to achieve wisdom and illumination. no wise, thinking person would ever make the claim that illumination and wisdom only come from membership in a special group. in truth, illumination and wisdom come from the soul of the world itself, from the unseen worlds, from spiritual beings, from other mysterious forces, and from within. what "groups" do, is merely speak a symbolic language, hoping to channel these very things "groups" do not and cannot originate these things, nor make them happen in their members with any certainty. groups may serve some useful purposes, but without members coming to them alread

ing of the devil or the otherworldly guardian and the trial, followed by the bestowal of a first stage transformation. this stage is the fetch-awakening, at the threshold of the soul, wherein the puckril, the familiar or 'fetch beast, is identified or bestowed. this is the merging of the human nature and the animal nature; this is also a further "arrival" of outside forces that were called by the soul of the initiate. this is the kindling of the cunning fire. 5. the meeting with the fetch mate, or otherworldly lover- the congress of the incubi/succubi, the faery marriage between the mortal and the immortal, this world and the next, soul and spirit, or the "wedding chamber" sacrament of the gnostics; this is the final culmination of the divine chain of events set into motion by the call of

beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of these five experiences, and the further attendant transformations, cause wisdom to blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and re

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ls 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! 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

hem to behave and come down they would not listen. so di jun sent his archer, hou yi, to teach his sons a lesson. yi then shot down nine of the ten suns. di jun was devastated and he stripped yi and his wife chang e of their immortality and banished them from heaven. heavenly gate the heavenly gates are guarded by two soldiers. above them, a bell is rung by two heavenly beasts, to report that the soul of the deceased is passing through. hare in the moon when chang e arrived in the moon, she found she was not alone. her companion in the moon is a hare, which sits beneath a cassia tree (the tree of immortality) pounding herbs in a mortar to make the elixir of life. an old man is said also to live in the moon; he spends his time trying, in vain, to chop down the cassia tree. turned into a toa

PHOSPHORUS

sire, my will within me sparks the black flame of set, the forge of cain! within me now is algol this demon star is my image of becoming! i summon this flame to encircle me, immolate me and open the ways of below and above! by phosphorus shall i become! by phosphorus shall the devil s mark bless me! by phosphorus shall i go forth to the sabbat as above, so below! 17 by phosphorus, lucifer and the soul of cain become as me! unto az lilith, whore, demon-mother and initiator of the nightpath! so it is done! the order of phosphorus 1. phosphorus is dedicated to the luciferian doctrine of self- liberation and antinomian self-deification through high and low sorcery and what is called magick. each veneficus frater and soror is a bearer of the luciferian gnosis, the two octaves of saturn known as

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impres

our: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no lon

s like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than the body of man, and yet we see from observable phenomena, such as

itself, so too, no body in the universe can move itself? from this it appears that there must be a force which propels and enlivens the universe. were this life force to be removed, the universe would be like a body without a soul. just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. everything that takes place must be a direct result of this enlivening force which causes it. an example is the influence of the sun on our planet. everything on our planet gets its sustenance and life force from the sun. if the rays of the sun were too intense or not intense enough, everything would die. were the sun too c

not yet actually come out. the essential light of the soul now, being that all awareness; the awareness of pleasure and desire, of insight, comprehension, interest and emotions, as well as the awareness of all the other faculties, such as seeing, hearing, smelling etc, have their source in the quintessential self of the soul, we must say that it, in itself, is aware. this is the awareness of the soul of itself, that is, the self-knowledge and consciousness of the soul. this is the essential light of the soul. it is similar to light, because the property of light is to reveal the reality of what is. for instance, a person may be standing in a dark room in front of a deep pit. because it is dark, he does not recognize the danger he is in. he does not recognize the reality of what is. the mo

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

ird level of evil neshamah second level of evil ruach first level of evil nefesh neutrality (nogah) there is no level of evil corresponding to the yechidah, since yechidah is the soul fs total identification with divinity, and there obviously can be no type of evil that expresses the same quality in the opposite direction, since there is no gevil deity h to compromise g-d fs absolute oneness. the soul of onkelos, the convert, was from this aspect [of reality. onkelos was a roman who converted to judaism and is the author of the standard aramaic translation of the torah. we have discussed the significance of aramaic in this context previously. this is the mystical significance of [the custom of reading the torah] gtwice as in scripture and once in translation. h the talmud enjoins us to rev

g. only the younger elihu was able to console job. abraham fs original name was abram (avram, meaning gthe father of ram. h this why job said, gi therefore detest [my words] and am comforted over dust and ashes. h8 this alludes to abraham, who said, gi am dust and ashes. h9 [job said, in effect] gnow, because of him, i am comforted. h having passed his test, job completes the rectification of the soul of terah, initiated by the spiritual accomplishments of abraham. this is why his name was job [iyov, for he was the father of abraham.who considered himself dust and ashes before his maker.reincarnated. the letters that make up the word iyov (alef-yud-vav-beit) may be rearranged to spell ghis father h (aviv, alefbeit- yud-vav. this is also alluded to in the fact that gjob h [iyov] permutes to

world only was able to endure through the covenant of abraham. this is the [mystical] meaning of the idea that g-d gcreated them h gthrough abraham. h understand this. at this point [abraham] was informed that he would have isaac, and that the seed of israel would all exist in him, as it is written, gfor through isaac it will be called for you seed. h since this was the case, g-d also wanted the soul of the messiah to appear and be manifest [the soul of the messiah] was also stored away before the world was created, as it is said, gand the spirit of g-d was hovering over the water. h18 [our sages said that] this refers to the spirit of the messiah.19 it existed even before this. since the purpose of the jewish people.to make the world into g-d fs ultimate home.will be accomplished fully o

nd the spirit of g-d was hovering over the water. h18 [our sages said that] this refers to the spirit of the messiah.19 it existed even before this. since the purpose of the jewish people.to make the world into g-d fs ultimate home.will be accomplished fully only through the messiah, the descent of the souls of the jewish people at this point in history had to be accompanied by the descent of the soul of the messiah. otherwise, the jewish people would lack the sense of direction and purpose necessary for them to accomplish what they were meant to accomplish. the fact that the gspirit of the messiah h was ghovering over the waters h at the outset of creation indicates that the world was created for the end to which the messiah will bring it.that the messiah is a necessary ingredient in crea

written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (through incest with his daughter) moab,22 who became the progenitor of the nation of moab. ruth, the ancestress of king david, was a moabite.23 king david, of course, was the ancestor of the messiah. thus, the soul of the messiah was latent in lot, who had chosen to live in sodom.24 it was therefore necessary that all three [angels] come at the same time: one [came] to find [the souls of] israel in abraham. one [came] to overthrow sodom, so that lot could [be extricated from there by the third and] leave there and hide in the cave where g-d had wine waiting for him so david, the [progenitor of the] mess

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

work my rosicrucian adventure the events that occurred to the golden dawn, culminating in this present publication of its teaching and rituals, are delineated at some length. the motives which have confirmed me in this decision to ad contrary to the obligation of secrecy are there presented and discussed. and with these directions, let us pass from historical bones to what is the dynamic life and soul of the order, its teaching and ceremonial technique of initiation <23> before one can grasp the nature of ceremonial initiation, which was the assumed function of the golden dawn, a few fundamental notions of the philosophy underlying its practice must be grasped. the basic theory of the order system was such as to idenhfy certain of the grades with various spritual principles existing in the

26 the golden dawn this first matter, cleansed and purified by the psycho-chemical art of alchemy, that is to sav bv initiation -is that which is transformed into the most vrecious thine in the whoie korld. but until cleansed and purified it is of little dr no value. kature, however, aided where she had left off by wise and devout men, may surpass herself. and this is why psellus claims that the soul of itself and by itself is not able to attain to divinity unless and until it is guided by initiates and thus enfolded into another life. it is to effect this integration, to bring about this initiation, this exaltation of the consciousness above its natural state to the light divine, that the magical system of the golden dawn, or of any other legitimate initiating system, owes its existence

culties. he represents that intelligent active part of the mind which functions ever in obedience to the will- the qabalistic ruach, in a word. the higher part of that mind, the aspiring, sensitive, and the intuitive conscious <45> ness is represented by the hegemon, who seeks the rising of the light. and the hierophant, in this initial ceremony of neophyte, acts on behalf of the higher spiritual soul of man himself, that divine self of which too rarely, if ever at all, we become aware "the essence of mind is intrinsically pure" is a definition of the bodhisattva sila sutra, and it is this essential state of enlightenment, this interior self, osiris glorified through trial and perfected by suffering, which is represented by the hierophant on the dais. he is seated in the place of the risin

the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is cleared for him by the hierophant, who again represents the celestial soul of things. during his journey along that path, the stability of earth is established within him, that eventually it may prove an enduring temple of the holy spirit. some have criticised these elemental grades a little harshly and severely; others have rejected them entirely. in a letter sent to me from a former praemonstrator of one g. d. temple, these rituals too were condemned in that they

ss. even as the whole of nature is the embodiment of a dynamic will, the visible form and vehicle of a spiritual consciousness. the lotus flower grows from the darkness and gloom of the secret depths, through the waters, ever striving to open its blossoms on the surface of the waters to the rays of light of the sun. so is the true magical or spiritual will secreted within the hidden depths of the soul of man. unseen, sometimes unknown and unsuspected, it lies latent though the whole of the life. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and development, by piercing through the outer husks of the restricting shell, until it bursts into full bloom- the flower of the human spirit, the lotus of the higher soul "look for the flower to bloom in the s

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

u do not strive to live in purity and be not redeemed, god222 sgrace in the final day will be withdrawn from you. you have passed the four pillars of wisdom,where the light of knowledge hath been partially revealed to you, instructing you how to prepareyourself to receive that great and glorious treasure which every true rosicrucian hopes to attain.the body of man is formed from the elements .the soul of man is entrusted to his keeping by theeternal, the spirit of man reflexes the impress of the celestial.i will now invest you with some of our secrets.sign: place left forefinger upon the lip, cross it with right forefinger.token: join right hands and cross them with left arms.password: f.i.a.t.sacred word: zaph-nath-paan-cab (revealer of secrets).battery (cardinal points).you will now in c

ich thou seekest thou findest not within thee, thou wilt never findrituals of the societas rosicrucianis in angliasecond section48 it without thee'.apart from theosophy and divinity, as rosicrucians we discuss at our leisure moments, that occultphilosophy, adopted by plato, from the more ancient mysteries, and which consisted of threeprincipal parts. first the proceeding from the doctrine of the "soul of the world. second, thatderived from the consideration of numbers, letters and sacred words; and, third that resulting from apure and holy life, and these all summed up in one great system of esoteric ethereal truth. the soulof the world is a difficult matter to express, if not to comprehend. we say, the constellations of thezodiac govern the earthly animals. every star has its peculiar nat

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

aying him and becomes the victim of his own crime. cain could not suffer the life of abel, and the blood of abel suffers not the sleep of cain. in the gospel the type of cain is replaced by that of the prodigal son, whom his father forgives freely because he returns after having endured much. there is mercy and there is justice in god; to the just he dispenses justice and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent devou

fundamental substantive of the verb to believe and the verb to grow, thus combining the conceptions of science, religion and progress. the great magical agent manifests by four kinds of phenomena, and has been subjected to the experiments of profane science under four names caloric, light, electricity, magnetism. it has received also the names of tetragram, inri, azoth, ether, od, magnetic fluid, soul of the earth, lucifer, etc. the great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth c

peration of magnetism between two or more persons. solitary magnetism requires preparations of which we have spoken in, our initial chapter, when enumerating and establishing in all their difficulty the essential qualities of a veritable adept. in the following chapters we shall elucidate further this important and fundamental point. the empire of will over the astral light, which is the physical soul of the four elements, is represented in magic, by the pentagram, placed at the head of this chapter. the elementary spirits are subservient to this sign when employed with underthe pentagram 27 standing, and by placing it in the circle or on the table of evocations, they can be rendered tractable, which is magically called their imprisonment. let us explain this marvel briefly. all created be

en who are born into a world modified by an idea bear away with them the mark thereof, and it is thus that the word is made flesh. the mark of the disobedience of adam, preserved in the astral light, could be effaced only by the stronger mark of the obedience of the saviour, and thus the original sin and redemption of the world can be explained in a natural and magical sense. the astral light, or soul of the world, was the instrument of adam's omnipotence; it became afterwards that of his punishment, being corrupted and troubled by his sin, which intermingled an impure reflection with those primitive images which composed the book of universal science for his still virgin imagination. the astral light, depicted in ancient symbols by the serpent devouring its tail, represents alternately ma

h, and so composed the notary art, which is fundamentally the complete science of the tarot signs and their complex and varied application to the divination of all secrets, whether of philosophy, nature or the future itself. we shall recur to this work in the twentieth chapter of our ritual. 52 xi[ k the magic chain manus force the great magical agent, by us termed the astral light, by others the soul of the earth, and designated by old chemists under the names of azoth and magnesia, this occult, unique and indubitable force, is the key of all empire, the secret of all power. it is the winged dragon of medea, the serpent of the edenic mystery; it is the universal glass of visions, the bond of sympathies, the source of love, prophecy and glory. to know how to make use of this agent is to be

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

elief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an undesigned provision for the emancipation of consciences and the establishment of the bases of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about which gravitate all intelligences like a cloud of stars. human understanding has had its morning; its noon shall come, and the waning follow; but god will be ever the same. it seems, however, to dwellers on earth that the sun rises youthful and timid in the morning, shines with all its power at midday and goes wearied to rest in the evening. neverthel

ntelligence and the warmth of thy love descend on us: that which is volatile shall be fixed, the shadow shall become body, the spirit of the air shall receive a soul, and dream be thought. we shall be swept away no more before the tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in the ebb and flow of thine eternal speech, which is; the divine ocean of movement and of truth! amen. water is exorcised by imposition of hands, breathing and speech; consecrated salt and a little of the ash which remains in the pan of incense are mingled also with

ished to see roses only. this is the secret of the miracle. another legend narrates how a saint, whose name has escaped me, finding nothing to eat on a lenten day or a friday, commanded the fowl to become a fish, and it became a fish. the parable needs no interpretation, and it recalls a beautiful 80 the ritual of transcendental magic story of st. spiridion of tremithonte, the same who evoked the soul of his daughter irene. one good friday a traveller reached the abode of the holy bishop, and as bishops in those days took christianity in earnest, and were consequently poor, spiridion, who fasted religiously, had in his house only some salted bacon, which had been made ready for easter. the stranger was overcome with fatigue and famished with hunger; spiridion offered him the meat, and hims

o invest an impostor with the reverence which should be reserved for true science and genuine divination. the divination of events to come is possible only in the case of those the realization of which is in some sense contained in their cause. the soul, scrutinizing by means of the whole nervous system the circle of the astral light, which influences a man and from him receives an influence; the soul of the diviner, we repeat, can comprehend by a single intuition all the loves and hatreds which such a person has evoked about him; it can read his intentions in his thoughts, foresee obstacles that he will encounter, possibly the violent death which awaits him; but it cannot divine his private, voluntary, capricious determinations of the moment following consultation, unless indeed the ruse

kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. so also the ace of deniers or of the circle is the soul of the world; the ace of swords is militant intelligence; the ace of cups is loving intelligence; the ace of clubs is creative intelligence; they are further the principles of motion, progress, fecundity and power. each number, multiplied by a key, gives another number, which explained in turn by the keys, completes the philosophical and religious revelation contained in each sign. now, each

ROBERT KIRK WALKER BETWEEN WORLDS

a scottish-peck [this was] full of small pieces of good money, of ancient coin; which halving between them, they sold in dish-fulls for dish-fulls of [grain- or oat] meal to the country people. very many [witnesses] of undoubted credit [that is truthfulness] saw, and have [possession] of the coins to this day; but whether it was a good or bad angel, one of the subterranean people, or the restless soul of him who hid it that [so] discovered it [to the two women simultaneously, and to what end it was done, i leave to the examination of others. the secret commonwealth 32 11. these subterraneans have controversies, doubt, disputes, feuds, and siding of parties [against one another, there being some ignorance in all creatures, and the vastest created intelligences not encompassing an things. as

RUBY TABLET OF SET

he way? as to the rest, what need of any too great precision? what knows with the intellect enough to decide on all these high subjects for his fellows? let each follow the light as he sees it- there is enough for all; as that at last we may see "all things turned into light- meet, joyous light" these, then, are all my words, except to add, with an ancient coptic scribe "o lord, have mercy on the soul of the sinner who wrote this" bibliography. burkitt, f.c, 1932. church& gnosis. cambridge. kingsland, william, 1937. the gnosis or ancient wisdom in the christian scriptures. london. krause, martin, 1977. gnosis and gnosticism. leiden. lea, thomas, 1919. the apostolic gnosis. oxford: b. h. blackwell, broad street. macgregor, geddes, 1979. gnosis. wheaton, illinois. mead, g. r. s, 1960. fragme

phon: the key to plato rests in the meno. here. he turns to page #364: socrates: those who tell it are priests and priestesses of the sort who make it their business to be able to account for the functions which they perform. pindar speaks of it too, and many another of the poets who are divinely inspired. what they say is this. see whether you think they are speaking the truth. they say that the soul of a man is immortal. at one time it comes to an end. that which is called death. and at another is born again, but is never finally exterminated. on these grounds a man must live all his days as righteously as possible. for those from whom persephone receives requital for ancient doom in the ninth year she restores again their souls to the sun above from whom rise noble kings and the swift i

e. plato's view of the world is that of an intelligible system that man can know by disciplined intellect alone. he was, in fact, the founder of logic, a logician and a poet, but he was not a mystic, he never exalted feeling above reason. the sphinx: well, well. what do you think cairns would say to the following quote from the statesman? he turns to page #1082. stranger: when there arises in the soul of men a right opinion concerning what is good, just, and profitable, and what is the opposite of these. an opinion based on absolute truth and settled as an unshakable conviction. i declare that such a conviction is a manifestation of the divine occurring in a race which is in truth of supernatural lineage. young socrates: it could no be more suitably described. the chimaera (dryly: he would

- that is, the exercise of free will- presupposes profound self-knowledge. 4. isha schwaller de lubicz, her bak- egyptian initiate 5. pronounced kheffer 6. often loosely translated as "gods" but perhaps more accurately conceptualized as analogous to the platonic forms 7. the outer temple is an actual "place" in the physical and spatial sense of the term, whereas the inner temple exists within the soul of the individual initiate [de lubicz, her bak- egyptian initiate. 8. from the greek thelema "will" 9. aquino, black magic in theory and practice, from the crystal tablet of set 10. lavey, the satanic bible, page 89. 11. aquino, temple of set informational letter; the crystal tablet of set 12. lavey, the satanic bible, the satanic rituals; aquino, the church of satan 13. lavey, the satanic bi

ess of impotence. formerly he could do all. now he was a pawn in the hands of superior players. matthew and mark record the supremely agonized and bitter words springing from the nemo set at maximum: my god, my god, why hast thou forsaken me? had he known what we know there would have been no need to ask. and the post-mortem appearances? we know that nothing is impossible, and therefore maybe the soul of this man did come back for more of that adulation he craved and was without in the end. it is more likely yet that the stress his followers underwent produced some rather comforting hallucinations as a result of emotional/ social pressure and expectations. whichever, the end result was that any number of sugary little tales were spread about to cover the absence of the christ, and the new

SALMANRUSHDIE THESATANICVERSES

all share the birthday we will all be exactly the same age from that day on, for the rest of our lives. how do you call it when fifty kids come out of the same mother? god knows. fiftuplets. damn" reincarnation, for frenzied gibreel, was a term beneath whose shield many notions gathered a-babeling: phoenix-from-ashes, the resurrection of christ, the transmigration, at the instant of death, of the soul of the dalai lama into the body of a new-born child. such matters got mixed up with the avatars of vishnu, the metamorphoses of jupiter, who had imitated vishnu by adopting the form of a bull; and so on, including of course the progress of human beings through successive cycles of life, now as cockroaches, now as kings, towards the bliss of no-morereturns _to be born again, first you have to

420" on hearing his voice, however, hind squealed frightfully, and plunged past him, heading for the kitchen "mister" mishal said to saladin as her mother fled downstairs "anyone who scares her that way has got to be seriously _bad "wicked" anahita agreed "welcome aboard" o o o this hind, now so firmly entrenched in exclamatory mode, had once been- strangebuttrue- the most blushing of brides, the soul of gentleness, the very incarnation of tolerant good humour. as the wife of the erudite schoolteacher of dhaka, she had entered into her duties with a will, the perfect helpmeet, bringing her husband cardamom-scented tea when he stayed up late marking examination papers, ingratiating herself with the school principal at the termly staff families outing, struggling with the novels of bibhutibh

SATANICON

unholy name, hear me! our times the age of evil and its creative spirit of antichrist has come! i am the reverent one a beast born of the earth and the infernal kingdom! i am the conveyor of wisdom and folly! i am the bestower of strength and weakness! i am the publisher of alienation and unity! i am the creator of life and death! i am the savior of man and the destroyer of the nazarene! i am the soul of darkness a black -36- beacon of infernal light to the worthy, and a sign of doom to the lambs! i am the will, the purpose and the fight! i am antichrist! 5 the holy sacrifice. 6 the celebrant faces the sigil of antichrist and recites the biblical passage, revelation 13: 1-18. 7 the evocation and release of the devils of evilution. the celebrant grasps the sword of satan and steadies the po

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

god was an invention of the human mind, a kind of father figure made up to comfort ourselves when we are overwhelmed by our insignificance. karl marx also contributed to the discussion with contribution to the critique of hegel s philosophy of law. from this text comes his most famous statement about religion: religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. it is the opium of the people. by this, marx meant that religion acted like a drug, hiding bitter reality from the mass of workers and keeping them under control. the opium of the people is one of marx s most famous quotes, and one that has been used by agnostics as well as atheists to describe religion and its possible negative effects. sigmund freud, the father of ps

or marriage ceremonies, these major rites of passage were celebrated by giving offerings to the gods in hopes for a good future. various hymns were sung for rites of passage in ancient greece. a wedding hymn would be sung by the guests before a bride and groom went to their room for the night. in ancient greece funerals were especially important. greeks believed that without a proper funeral, the soul of the dead person would wander forever by the river styx, which separates this world with the underworld. at funerals, everyone wore black, and relatives cut their hair short to show respect. the body was washed by family members and dressed in white, and a coin would be placed in the body s mouth: this was the cost of passage on the mythical ferry run by charon across the river styx. after

ences the results of its actions. the soul can be freed from the ongoing cycle of death and rebirth. although not all souls can be liberated, all can evolve in the direction of liberation by following the principles of correct behavior. jains have a complex system of beliefs that explain the natural order of the universe. jains see the world as composed of categories of souls, including jiva, the soul of living things, and ajiva (that is, non-jiva, to include motion, rest, atoms, space, and time. jiva, in turn, manifests itself in six forms, categorized according to the number of senses each form possesses: 1. ekendriya, or beings with just one sense, touch. these are beings that are generally thought of as inanimate. earth-bodied beings include sand, metal, and clay. water-bodied beings i

arer to fill it each day with good thoughts, good words, good deeds. the faravahar the most prominent symbol of zoroastrianism is the faravahar, sometimes spelled farohar. the name comes from an avestan word, fravarane, meaning i choose, suggesting the idea that a person the faravahar is a sacred symbol of zoroastrianism. it is a winged bird with the body of a man at its center. it represents the soul of the individual, which can progress to the goal of reaching ahura mazda. charles& josette lenars/corbis. 454 world religions: almanac zoroastrianism chooses to follow the religion. the faravahar depicts a bird with its wings spread and a human figure sitting atop it. the symbolism of the faravahar is interpreted in many ways, but generally the meaning is as follows: the human figure represe

n with god. in 1995 a major publisher in the united states released a collection of his verse under the title the jala l ad-d n ar-ru m 184 world religions: biographies essential rumi, and the book sold about 250,000 copies. publishers regard this as an amazingly large number for a book of poetry, which tend to be published by smaller companies and academic presses. a later collection, titled the soul of rumi, also became very popular with english-speaking readers. the sufi mystic also became popular outside of the publishing world. singer madonna (1958) set jala l s poetry to music on a 1998 compact disc. fashion designer donna karan (1948) included recitations of jala l s poetry in some of her fashion shows, and film director oliver stone (1946) talked about making a film of jala l s lif

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

behaves rightly towards all natures. the art makes him a lord, not a servant. do not make haste, stay on the right track, so thou wilt have much profit and much joy. if god grants many things in thy life, give plentifully to the poor, be faithful and silent about the art, for this surely is god's will, keep truth and faith, think of me, so thou wilt be free from all evil. mons philosophorum. the soul of men everywhere was lost through a fall, and the health of the body suffered through a fall, salvation came to the human soul through iehova, jesus christ. the bodily health is brought back through a thing not good to look at. it is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by the

SEPHER HA BAHIR

h included all ten. what are the ten kings? they are the seven voices and three sayings (amarim. what are the sayings [they are the ones alluded to in the verse (deuteronomy 26:18) god has said for you today. what are the three [two are mentioned in the verse (proverbs 4:7, the beginning is wisdom: acquire wisdom, with all your acquisition, acquire understanding. it is thus written (job 32:8, the soul of shaddai gives them understanding. the soul of shaddai is what gives them understanding. what is the third one? as the old man said to the child, what is hidden from you, do not seek, and what is concealed from you, do not probe. where you have authority, seek to understand, but you have nothing to do with mysteries. 50. we have learned (proverbs 25:2, the glory of god is to hide a word. wh

our sins, there would not be any differentiation between you and him. we thus see that rabba created a man and sent it to rav zeira. he spoke to it, but it would not reply. but if not for your sins, it would also have been able to reply. and from what would it have replied? from its soul. does a man then have a soul to place in it? yes, as it is written (genesis 2:7, and he blew in his nostrils a soul of life. if not for your sins, man would therefore have a soul of life [because of your sins, however] the soul is not pure. this is the difference between you and him. it is thus written (psalm 8:6, and you have the bahir 54 made him a little less than god. what is the meaning of a little? this is because [man] sins, while the blessed holy one does not. blessed be he and blessed be his name

her. how do we know that forming means bringing together? for it is written (genesis 2:19, and the lord god formed (gathered) all the beasts of the field and all the flying things of the heaven, and he brought them to the man to see what he would call each thing. this explains the verse (genesis 5:2, male and female he created them. it is also written (genesis 1:28, and god blessed them. 199. the soul of the female comes from the female, and the soul of the male comes from the male. this is the reason why the serpent followed eve. he said, her soul comes from the north, and i will therefore quickly seduce her. and how did he seduce her? he had intercourse with her. 200. his disciples asked: tell us how this took place. he replied: the wicked samael made a bond with all the host on high aga

SEPHER YETZIRAH WESTCOTT

enty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; and the seven gateways of the soul of man--the two eyes, the two ears, the mouth and the two nostrils. so with the seven are formed the seven heavens (41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement to chapter iv note--this is one of several modern illustrations of the allotment of the seven letters; it is not found in the ancient c

SEVEN SHADES OF SOLITUDE

er. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main views of

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

that one views with contempt the struggle and its issue, and the other with awe or pity? wisdom contemplating mankind leads but to the two results, compassion or disdain. he who believes in other worlds can accustom himself to look on this as the naturalist on the revolutions of an ant-hill, or of a leaf. what is the earth to infinity, what its duration to the eternal? oh, how much greater is the soul of one man than the vicissitudes of the whole globe! child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from clovis to robespierre, from noah to the final fire. the spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called earth, and while th

secured, was never entered save by zanoni himself. the solemn voice of time, from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeides, otan mete ekteinetai epi ti, mete eso suntreche mete sunizane, alla photi lampetai, o ten aletheian opa ten panton, kai ten en aute. marc. ant, lib. 2. the sense of which beautiful sentence of the old philosophy, which, as bayle well observes, in his article on cornelius agr

rose, rigidly, as a corpse might rise, looked down, listened, and creeping gently away, stole to the corner of the room, and wept, and thanked heaven! now, old bernardi had been, hitherto, but a cold believer; sorrow had never before led him aloft from earth. old as he was, he had never before thought as the old should think of death, that endangered life of the young had wakened up the careless soul of age. zanoni whispered to the wife, and she drew the old man quietly from the room "dost thou fear to leave me an hour with thy charge, viola? thinkest thou still that this knowledge is of the fiend "ah" said viola, humbled and yet rejoiced "forgive me, forgive me, signor. thou biddest the young live and the old pray. my thoughts never shall wrong thee more" before the sun rose, beatrice wa

him, not to the heaven, but through all that is most wild and fantastic upon earth; a sorcery, not of the starry magian, but of the gloomy wizard, a man of romance whose heart beat strongly, griping art with a hand of iron, and forcing it to idealise the scenes of his actual life. before this powerful will, glyndon drew back more awed and admiring than before the calmer beauty which rose from the soul of raphael, like venus from the deep. and now, as awaking from his reverie, he stood opposite to that wild and magnificent gloom of nature which frowned on him from the canvas, the very leaves on those gnome-like, distorted trees seemed to rustle sibylline secrets in his ear. those rugged and sombre apennines, the cataract that dashed between, suited, more than the actual scenes would have do

rt come again! this is thy hand these thy lips. say that thou didst not desert me from the love of another; say it again, say it ever! and i will pardon thee all the rest "so thou hast mourned for me "mourned! and thou wert cruel enough to leave me gold; there it is, there, untouched "poor child of nature! how, then, in this strange town of marseilles, hast thou found bread and shelter "honestly, soul of my soul! honestly, but yet by the face thou didst once think so fair; thinkest thou that now "yes, fillide, more fair than ever. but what meanest thou "there is a painter here a great man, one of their great men at paris, i know not what they call them; but he rules over all here, life and death; and he has paid me largely but to sit for my portrait. it is for a picture to be given to the

SIR WALLIS BUDGE EGYPTIAN MAGIC

and some people began to stone her; the small boys also threw stones at her. when she had denied the accusation, and had called upon the gods to be witnesses of her innocence, the old man cried out "let, then, divine providence decide the truth, in answer to her denial. behold, the famous prophet zaclas the egyptian, dwelleth among us, and he hath promised me that for much money he will make the soul of the dead man to return from the place of death p. 14 in the underworld, and to make it to dwell in his body again for a short time" with these words, he led forward a man dressed in linen, and wearing palm-leaf sandals, who, like all the egyptian priests, had his head shaved, and having kissed his hands and embraced his legs he implored him by the stars, and by the gods of the underworld

is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubles, let therefore the soul of the osiris come forth to do the will of his double" the bennu was also the soul of osiris, and thus the amulet brought with it the protection of both osiris and ra. but of all the chapters which related to the heart, the most popular a

the varieties are exceedingly numerous. they are made of green basalt, green p. 40 granite, limestone, green marble, blue paste, blue glass, purple, blue and green glazed porcelain, etc; and the words of power are usually cut in outline on the base. in rare instances, the scarab has a human face or head, and sometimes the backs are inscribed with figures of the boat of ra, of the bennu bird "the soul of ra" and of the eye of horus. the green stone scarabs are often set in gold, and have a band of gold across and the scribe ani holding a necklace with pectoral, on which is a figure of the boat of ra containing a scarab, or beetle, in the presence of anubis, the god of the dead (from the papyrus of ani, plate 15) down the back where the wings join; sometimes the whole back is gilded, and so

ld tarry, then let my soul be brought unto me from wheresoever it may be. let me have possession of my soul and of my spirit, and let me be true of voice with them wheresoever they may be. hail, ye gods, who tow along the boat of the lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its natural body, may it rest upon its spiritual body, and may its body neither perish nor suffer corruption for ever" thus the amulet of the soul was intended to enable t

picture of a god or demon could become an amulet with power to protect him that wore it, and that such power lasted as long as the substance of which it was made lasted, if the name, or emblem, or picture was not erased from it. but the egyptians went a step further than this, and they believed that it was possible to transmit to the figure of any man, or woman, or animal, or living creature, the soul of the being which it represented, and its qualities and attributes. the statue of a god in a temple contained the spirit of the god which it represented, and from time immemorial the people of egypt believed that every statue and every figure possessed an indwelling spirit. when the christianized egyptians made their attacks on the "idols of the heathen" they proved that they possessed this

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awakened in the candidate for initiation, it was stated in the ancient teaching. so began the great cosmic drama in which the initiand s life was engulfed. the drama consisted of nothing less than the deliverance of the spellbound god. where is god? such was the root-question of the soul of the mystes. god is not existence; but nature exists. in nature he must be discovered, where he lies in his enchanted grave. the mystai understood that god is love in a special higher sense. for god has gone to the utmost lengths of love. he has sacrificed himself in infinite love, poured himself out, dismembered himself into the manifold things of nature. they live, but he is not alive in

omething dead, but the tomb where lies the eternal, for which death is nothing but the opportunity to demonstrate the omnipotence of life! hence the right way to look upon nature is for humanity to undertake the rescue of the crucified world-soul, which should rise, released from death, released from the spell that 54 christianity as mystical fact binds it. and where can this happen except in the soul of an initiate? thus wisdom takes on its proper meaning in a cosmic setting: knowledge is the resurrection, the liberation of god. in the timaeus the world is presented developing out of the imperfect into the perfect. the concept is one of progressive process, of beings developing; and in this process god reveals himself. coming-into-being is the resurrection of god from the tomb. and within

e is neikos, divine beings who bind and loose the elements. myths of initiation the style in which the content of myth has been described here should not be equated with a symbolic or allegorical approach to myth. nothing of that kind is myth and mysteriosophy 73 intended. the images that form the content of the myth are not invented symbols for abstract truths. they are actual experiences in the soul of the initiates. the initiates in the mysteries experienced these images with spiritual organs of perception, as ordinary people experienced the impressions of their eyes and ears. just as such impressions are nothing in themselves but must be evoked in perception through contact with an external object, so are the mythological images nothing unless they are activated by spiritual facts; the

91 with eternal order, and the power of judgment over life and death will be put in his hand. the initiand had to undergo whatever experience was necessary in order to be able to make such a confession an experience of a most exalted kind. if these experiences came to the attention of the uninitiated, however, it is easy to see that they would comprehend nothing of what actually took place in the soul of the neophyte. they would take the latter s death, burial, and resurrection as a physical occurrence, and the spiritual realities of a higher existential plane would take on the appearance of an event contradicting the whole natural order of things: a miracle. and in that sense, a miracle is what initiation was. the life of an initiate: buddha and christ those who wished to comprehend what

ll probability destined to become still more prominent in the immediate future. then we must consider the other group, whose hearts have not kept pace with their heads. these have accepted the scientific outlook as inevitable; the weight of evidence seems decisive. but the religious needs of their souls remain unsatisfied, and the vista that opens before them appears too dreary. what then? is the soul of humanity to rise, aspiring to the pinnacles of beauty, truth, and goodness, while in each individual case it turns out to be only a bubble, rising from the material brain and ending in nothingness? such is the nightmare feeling that affects many people, and the ideas of science seem oppressive to them also because of the huge weight of authority behind them. people contrive to remain blind

THE BLACK LODGE

e the apparent paradoxes of the gospel the master- any master- proclaimed. initiates of the 2nd grade of h.o.o.r. will understand that when they manage to pass through the ordeals of the four elements they become a challenge, a provocation, to the four princes of evil of this world. h.o.o.r. is a true initiatic order, and as soon as the 2nd grade is obtained the demoniac forces are stirred in the soul of the new member, to deviate him or her from the order s spiritual current. we must once again point out that this defense mechanism is a natural process. but it is the "super natural, with all its attendant risks and terrors, that true aspirants seek. a master (frater 215 .8=3 a .a) once wrote the following "man was once defined, by a sage, as a marine animal that went insane and decided to

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ife. in each cord tie seven knots. as you tie each knot, allow your hearts desire to flow into the cord. once you have tied seven knots in each of the cords, carry the spell object with you until a new love enters your life. then, place the spell cords someplace safe, or returned them to nature. grimoire of eclectic magick the art of magick spells continued the art of magick rituals ritual is the soul of pagan& wiccan worship, and heart of the art of magick. it is a series of actions intended to altar awareness, elevate energy, and facilitate events for the achievement of goals, or celebrate personal transitions. it is also a way to honoring the divine in the form of the seasons, and the lord& lady. most rituals include these procedures: 1) preparing the space and equipment 2) preparing of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

en the death was a particularly sad one, such as the passing of a child by accident or illness. among the ojibway people it is customary to cut the hair of a child who has died and make a little doll of it, which they call the doll of sorrow. this doll takes the place of the deceased child, and the mother carries it with her everywhere for a year. they believe that during this period of time, the soul of the child is transferred through the hair from the dead body to the doll. the ghost land or spirit land of tribal people is equivalent to the concept of a heaven or a paradise: it is a place free from worry, illness, war, and the fear of death. it seems a general belief among many different tribal cultures that the afterlife of the soul is concerned with the same kind of pursuits that the

d. m delving deeper emerson, ellen russell. indian myths. minneapolis: ross& haines, 1965. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 afterlife mysteries gill, sam d, and irene f. sullivan. dictionary of native american mythology. new york: oxford university press, 1992. how the major religions view reincarnation reincarnation, the belief that the soul of a man or woman who has died will later be born again into another physical body, is an ancient doctrine, ancient even at the time of the greek and roman empires. plato (c. 428 348 b.c.e) alludes to reincarnation in many of his essays, and he seems to be speaking of the law of karma, the spiritual balance of cause and effect, in book x of laws when he says: know that if you become worse, yo

york: macmillan, 1989. zaehner, r. c. encyclopedia of the world s religions. new york: barnes& noble, 1997. buddhism the buddha (563 483 b.c.e) believed in the karmic laws that gripped and held those who did not understand the true nature of life and death. but because the universe and reality are always in a state of flux, forever changing and reshaping themselves, there can be no single, unique soul of any individual that is caught up in the cycle of death and rebirth. the various components that make up a human being are in a perpetual process of change but always held by the laws of karma, which determine the nature of a person s rebirth. there are many schools of buddhism, and certain scholars point out that the so-called northern buddhism of tibet, china, and japan, emphasizes the do

for a deceased loved one. this chapter will introduce some extraordinarily colorful and fascinating men and women and explore the remarkable claims of mediums who insist that they can summon spirits from the world beyond death. there are passionate believers, determined debunkers, and individuals who believe that they have proved scientifically and conclusively that a future existence awaits the soul of each human who passes from life to death. 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 74 mediums and mystics 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 mediums and mystics 75 anative american indian medicine man, spiritual leader, philosopher, and acknowledged spokesman and intertribal shaman for t

al researchers and mediums will be likely to agree is that there is an intelligence that directs and controls them. another area of agreement would probably be that this intelligence is a human intelligence. once again, the area of dispute would be whether that human intelligence issues from the living or from the dead. interestingly, spirit communication still requires both a soul and a body the soul of an alleged deceased human personality and the physical body of the medium. in the 1970s, after the publication of jane roberts s (1929 1984) books the seth material and seth speaks, channeling became a more popular name for mediumship, and it remains so to the present day. jane roberts received contact with an entity named seth after undergoing a trance state while robert butts, her husban

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

at the fleeing couple. some authorities state that people began throwing rice after newlyweds for the purpose of giving food to the evil spirits that were always present at any festive gathering of humans. it was to appease these spirits and keep them from doing injury to the bridal pair that the custom of rice-throwing was originated. another old tradition states that unless somehow bribed, the soul of the bridegroom is likely to fly away at marriage and never return. to prevent this, rice is scattered over him to induce the soul to remain. the throwing of the bridal bouquet originated with the old custom of scrambling for the bride s garter. in fourteenth-century france, it was considered good luck to win the bride s garter, and everyone rushed for it at the conclusion of the marriage c

quite likely originated in the belief that death is but a journey to another world and that certain ceremonies may be performed by the living to expedite the spirit s travels and to lessen the dangers of the journey. among the earliest type of structured burial observances are people dancing for purposes of stamping upon the ground to frighten away evil spirits and to keep them from harassing the soul of the dearly departed. great feasts were given to please the spirit of the deceased, who watched over the lavish dinner given in his or her honor and who was able to absorb the energy of the food. large fires were built around the place of feasting in order to present an additional barrier to evil spirits that might wish to seize the soul of the dead. the fear of evil spirits also gave rise

corpses to preserve them. in the congo, tribes build fires above the graves of the dead and keep the fires burning for a month. after that period, the bodies are unearthed, smoked, and wound in great swaths of cloth. the smoked corpse is placed upright in the hut where the person died and remains there for years. laying the body to rest. the followers of tao, a chinese belief system, envision the soul of the deceased crossing a bridge to the next life. ten courts of judgment await the new soul, and if it passes this series of trials, it may continue on the path to heaven. if it fails because of bad deeds during the person s lifetime, the soul must be punished before it is allowed to go to a better place. the family and friends of the deceased place the body in a wooden coffin and carry it

ten courts of judgment await the new soul, and if it passes this series of trials, it may continue on the path to heaven. if it fails because of bad deeds during the person s lifetime, the soul must be punished before it is allowed to go to a better place. the family and friends of the deceased place the body in a wooden coffin and carry it to the graveyard. well aware of the trials awaiting the soul of their friend or relative in the afterlife, they pound drums, clang cymbals, and shoot off fireworks to frighten away any evil spirits that might attempt to catch the soul even before it reaches the 10 courts of judgment. beside the grave as the coffin is being lowered into the ground, paper representations of houses, money, and other material objects are burned, symbolically providing the

a containment for the deceased. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 224 superstitions, strange customs, taboos, and urban legends if it is possible to do so, the dead are buried on the day following their death. the deceased is washed, perfumed, and wrapped in three cotton burial cloths. those who follow the religion of islam believe that the soul of the deceased is guarded by the angel of death in a place called barzakh until the day of judgment. if at all possible, friends and relatives gather around a dying person and read verses from the koran. with his or her last breath, the dying person always tries to say the shahadah: there is no god but allah, and muhammad is his messenger. large graves and headstones are not permitted to mar

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

lders at work from hidden points some distance from the site of the attack. at the age of 18, they were permitted to make their first human sacrifices to kali. the thuggee had their female counterparts in a secret sect of tantrists who held that it was only by a constant indulgence in passion that a human could ever achieve total union with kali. only indulgence in the five vices that corrupt the soul of humankind. wine, meat, fish, mystical gesticulations, and sexual indulgence.could drive the poisons out of the human body and purify the soul. in 1822, william sleeman, an officer in the bengal army who had transferred to civil service, was appointed by governor general lord bentinck to rid india of the society of stranglers. fluent in four indian dialects, sleeman had been the british off

30 c.e) affirmed existed in the heart of a child, one could literally transform base substances into precious metals and gems, for the primary ingredient necessary for alchemical success lay in obtaining the prima materia, the essence of all substances, the primeval building blocks of the universe. in the view of paracelsus, this essential substance was both visible and invisible, and it was the soul of the world from which all elements had sprung, and its power was accessible to all who had the purity of heart and the faith to attain it. for paracelsus, as for many of his alchemical brotherhood, the gospels of jesus and the writings of hermes trismegistus had much in common. paracelsus also excited the medical community and lay people alike with his wonder medicine, the alkahest. there w

egistus that what is in heaven is like what is below, that the little world (microcosm) within a human being contains the elements of the universe (macrocosm, and that the study of humankind can lead the adept to an understanding of all creation. the number one signifies the first principle, unity, and in every religion it is the number representing the divine being. one is also the number of the soul of nature, the soul of the elements, and the active, causative and creative force of the unseen universe. the high priestess (arcanum two) is the most holy card in the tarot deck. it represents humankind fs innate ability to interpret the word of god, the highest form of intellectual activity. the high priestess symbolizes the knowledge hidden in the subconscious of every human being, and her

stone fs common european version, carnelian, lies in the word cor, gheart. h the blood redness of carnelian made it highly desired among ancient egyptians who used it to represent the blood or virtue of the goddess isis and placed it within the body cavity of a mummy. the egyptian jewelers also favored the bloodstone as an addition to their heart amulets and proclaimed it as a symbol of the heart-soul of the goddess. carnelian is called the mecca stone by many muslims and is carried by them as an object that may assist in fulfilling all wishes for perfect happiness. while many authorities state that the gsardis h mentioned as the first stone in the breastplate of aaron, moses fs brother, was a ruby, others suggest that it was a carnelian, or bloodstone. some bloodstones are greenish in col

THE GOLDEN ESSENCE

rect, but many people automatically interpret the word basic in such a way that they think the housle to be simple or even shallow somehow. nothing could be further from the truth. the housle is simple in form and practise. this is intentional and important- the hallmark of the true old persuasion is a kind of simplicity, an earthy simplicity that appeals to the intuitive, feeling function in the soul of the practitioners. the forms of old craft rites are intended to be simple and natural feeling; communicating profound wisdom and truth with a few very meaningful words and gestures. the forms are supposed to fit right in with trees, fields, and bonfires, as though they were also grown from the land and the hands of the people of the countryside. the aesthetic simplicity of the housle hides

please bear with me; talking about deep strands of universal mythologies in such a short work is not easy. i shall be as clear and concise as i am able, for my sake, and for the sake of my readers. the dame the first of these beings from craft mythology is arguably the most important- the dame herself. this is the hyldor queen; the great feminine spirit of nature, which is the dark, divine living soul of the body of nature. this being is the being whose own soul or essential being is the dark, interior places of the earth, and the same interior places which contain and conceal all potentials at the heart of all things, places, and beings. even the earth itself can be said to be her gown; meaning, poetically, that the outward manifestations of nature s power, the trees, the ground, the wate

e torch. it is important to realize that the daughter overlaps so much with her mother that it is difficult to separate them at times. cats are sacred to both of them, for instance; and the half light and half dark face motif that i discussed above can be applied to the daughter and the mother as one being- the daughter being the bright half, and the mother being the dark half. the inner core and soul of the dark mother was fire; the cunning fire or essence of reality. just as her son the lightbringer embodies this active cunning fire and its power to shape and sanctify, so does the daughter embody the fire, and its power to enchant and seduce. both of these fiery children represent the activity of the cunning fire in the children of the great parents- and this means all children, humans i

y is the entire underworld experience as seen from a divine perspective; while humans must journey down into the underworld, to undergo its tests and initiations, resulting in a transformed or perfected psychic being, so the lightbringer, from a higher sphere, likewise journeyed down to the same experience here, in our world. the transformed and perfected being of pure light that is born from the soul of man, and simultaneously from the soul of the world, is the lightbringer come again- after his many initiatory experiences of life and death and all in-between. when this child comes from the soul of the world, that is, when we read of it in mythology, we are speaking of the son of light himself- but when we experience it coming forth from our own souls, our own essential beings, the god th

ise, descend, and appear, and be pleased to bless this wine- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are usi

THE KEY TO THE MYSTERIES

n. who, then, will dare to condemn thee? christ came to oppose the right of duty to the duty of right 'right' with the jews, was the doctrine of the pharisees. and, indeed, they seemed to have acquired the privilege of dogmatizing; were they not the legitimate heirs of the synagogue? they had the right to condemn the saviour, and the saviour knew that his duty was to resist them. 35 christ is the soul of protest. but the protest of what? of the flesh against the intelligence? no! of right against duty? no! of the physical against the moral? no! no! of imagination against universal reason? of folly against wisdom? no, a thousand times no, and once more no! christ is the reality, duty, which protests eternally against the ideality, right. he is the emancipation of the spirit which breaks the

it rapidly develops the principles of life and the principles of death, it kills and it vivifies. it is like the angel of the judgment who separates the wicked from the good. civilization transforms men of good will into angels of light, and lowers the selfish man beneath the brute; it is the corruption of bodies and the emancipation of souls. the impious world of the giants raised to heaven the soul of enoch; above the bacchanals of primitive greece rises the harmonious spirit of orpheus. socrates and pythagoras, plato and aristotle, resume, in explaining them, all the aspirations and all the glories of the ancient world; the fables of homer remain truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings which the century of augustus brought fort

is that of intelligence and love. warrior and bold intelligence, accomplice of divine prometheus, eldest daughter of lucifer, hail unto thee in thine audacity! thou didst wish to know, and in order to possess, thou didst brave all the thunders, and affronted every abyss! intelligence, o thou, whom we poor sinners have loved to madness, to scandal, to reprobation! divine right of man, essence and soul of liberty, hail unto thee! for they have pursued thee, in trampling beneath their feet for thee the dearest dreams of their imagination, the best beloved phantoms of their heart! for thee, they have been repulsed and proscribed, for thee they have suffered prison, nakedness, hunger, thirst, the desertion of those whom they loved, and the dark temptations of despair! thou wast their right, an

art the 68 existing one, but in thyself, since no other can exist beside thee. thou art the existing one, before time, and beyond space. thou art indeed the existing one, and thine existence is so hidden, and so deep, that none can discover it, or penetrate its secret "thou art the living one, but not in fixed and known time; thou art the living one, but not by spirit or by soul; for thou art the soul of all souls. thou art the living one; but not living with the life of mortals, that is, like a breath, and whose end is to give food to worms. thou art the living one, and he that can attain thy mysteries will enjoy eternal delight and live for ever "thou art great; before thy greatness all other greatness bows, and all that is most excellent becomes imperfect. thou art great above all imagi

d, he cries out, people come with lights. the unfortunate sleep-waker was dead. 126 chapter iii mysteries of hallucinations and of the evocation of spirits an hallucination is an illusion produced by an irregular movement of the astral light. it is, as we said previously, the admixture of the phenomena of sleep with those of waking. our plastic medium breathes in and out the astral light or vital soul of the earth, as our body breathes in and out the terrestrial atmosphere. now, just as in certain places the air is impure and not fit for breathing, in the same way, certain unusual circumstances may make the astral light unwholesome, and not assimilable. the air of some places may be too bracing for some people, and suit others perfectly; it is exactly the same with the magnetic light. the

THE MARTINIST OPERATIVE GENERAL RITUAL

ere unite with thine to contribute to the spiritual light of men of desire- my brothers, and may they thus become animated by thy fire of life. by ieshouah, our lord, amen. operator inhales lightly the flame of the candle and says: o pure light, symbol of the superior of my soul to whom the eternal has entrusted the care of my thought, of my will, actions and words, make thy radiant fire purge my soul of its dross and my lips- sanctified for the words i am going to pronounce, to operate for a greater glory of the eternal, for my own tuition and for the edification of my fellow men. by ieshouah, our lord, amen. now, operator extinguishes the sanctuary light (or the dim luminary) and lights the central luminary from the flame of the ordinary candle saying: i purify thee wax and i bless thee)

THE MIDDLE PILLAR

f is a sentinel which never sleeps. the tree of life 45 it is a guardian of the moral law whose punishment is so dire and devastating that there is no appeal save by expiation of crime. from the dicta and judgments of this inner self there is no escape, except through the admission and the acceptance of the abuse, followed by a grim determination for ever to avoid a similar deed. endnotes 1. the "soul of the world" 2. once again;regardiels description is unnecessarily confusing, and we feel impelled to point out once more that his definition of the pillars here (the left pillar as the side of mercy and the right pillar as the side of severity) only applies to the tree of life as it is reflected onto the human body in magical workings, not as it is seen in diagrams of the tree. the left-han

e fadties of the transconscious self can be used to activate the latent faculties of the psyche and bring renewed health and well-being to the entire mind/ body system. the tree of life the qabalah is the mystical system of the medieval jews; its exact origins are buried in antiquity. its primary symbol, the tree of life, is said to be a glyph of the essence of god, the origins of the cosmos, the soul of man, and a model of how to live in accordance psychology and magic 131 with the divine plan. it is also the most important symbol used by magicians and other practitioners of the western esoteric tradition. for our purposes, we will focus upon the tree of life as a "uniting symbol"-an image of the individuated psyche. the tree itself is composed of ten sephiroth (spheres or emanations) whi

ning is "so be it" or "so mote it be" anahata: sanskrit word meaning "unstruck sound" refers to the heart chakra. analysand: a person who is undergoing psychotherapy. analytical psychology: a term used by c. g. jung to describe his particular method of psychotherapy. anima: an archetypal "soul image" which is the embodiment of the reflective feminine nature of man's subconscious. anima mundi "the soul of the world" animus: an archetypal "soul image" which is the embodiment of the creative masculine nature of woman's subconscious. apas: derived from a sanskrit word meaning "water" the tattva associated with the element of water. its symbol is the silver crescent. aral: a ruling spirit traditionally associated with fire, though in modern times associated with air. archetype: often referred t

THE PATH OF KABBALAH

problems that arise in corporeal relationships by knowing the root relationships that exist in the spiritual world between the creator and the creature. the creator sends us obstructions on purpose, so that we will begin to want to approach him through our efforts. without obstructions in our corporeal life, we would not feel any need and desire for him and would never be able to advance. if the soul of the first man hadn t been broken, it would remain a single soul, uncorrected and with very little chance of correcting itself. the correction is the reunification of the broken pieces. only after the unification will the pieces unite with the creator. the work is basically the correction of our approach to what we receive from the creator, and the consequence of that work is the unificatio

come for the soul to correct, there is no escaping that. any attempt only makes the pain worse. all we can feel before we cross the barrier are beastly desires. as we approach the barrier, while in it and across it we discover the desires of the creator. in none of those desires will we find man himself. the only desire in which we have free choice is agreement with the creator s providence. the soul of adam harishon (the first man) broke into 600,000 parts that are interconnected, but have a different coarseness, from the root to the 4th degree. from us to the creator there are 6,000 degrees-years. in the first millennium the root degree souls are corrected. all they have to do is just live a little in this world; suffer some (wild animals, enemies, famine etc. for them, attempting to es

ize his attributes (form) with the creator s and shorten the way. if he cannot do it, he progresses naturally, meaning in the natural way and in the natural speed. when a kabbalist becomes physically ill, his body suffers. but because the physical body cannot attain spirituality, only one s inner sensation becomes spiritual, corrected and awakens him, while the body continues to suffer. while the soul of the kabbalist continues to climb, his physical health continues to deteriorate. why then does the body not climb alongside the soul? because the body cannot become spiritual. spirituality is an inner ascent of the soul; it has nothing to do with the outer part, meaning the biological body. the body is doomed to perish and be buried in the ground. that is the end of its correction. when the

ongside the soul? because the body cannot become spiritual. spirituality is an inner ascent of the soul; it has nothing to do with the outer part, meaning the biological body. the body is doomed to perish and be buried in the ground. that is the end of its correction. when the body expires, one gets a new body, just as we change a shirt when the one we wear needs washing. there are souls like the soul of rabbi shimon bar-yochay, the ari, or rabbi yehuda ashlag, that have already corrected themselves, and no longer need to descend to this world. they do it only to correct the world; they absorb agony from the entire world and thus suffer for it. that process is called the hitkalelut (mixture/mingling) of the souls. each soul becomes involved with other souls to help them correct. we should

ine side. if creation adopts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light, a receiver, then it is considered as its feminine part. there is another division, by which the masculine part is the upper nine sefirot and the feminine part is malchut. every thing that happens in this world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual lad

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

a by the blue agean sea. yet those who would drink deeper of the wine of this magical eucharist, spilt with due reverence on the pages of this volume, they must seek it in the sibylline verses of those books from which this one has drawn its life-blood. and they are: aceldama. the tale of archais. songs of the spirit. jezebel. an appeal to the american people. jephthah. the mother fs tragedy. the soul of osiris. carmen saeculare. tannhauser. berashith. ahab. the god-eater. alice. the sword of song. the star and the garter. the argonauts. goetia. why jesus wept. oracles. orpheus. rosa mundi. gargoyles. collected works, vols. i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of all my

pring after, h of gmysteries: lyrical and dramatic h: no smallest cloud between me and my bride came like a little mist; one tender fear, too sweet to speak of, closed the dying year with love more perfect, for its purple root might blossom outward to the snowy fruit whose bloom to-night lay sleeping on her breast *mysteries; lyrical and dramatic, vol. i, p. 94. true love, the love of self in the soul of another, the poet paints very beautifully in the following charming lines: do you recall? could i forget? how once the full moon shone above, over the houses, and we let loose rein upon the steeds of love? how kisses fled to kisses, rain of fiery dew upon the soul kindled, till ecstasy was pain; desire, delight: and swift control leapt from the lightning, as the cloud disparted, rended, fr

ng-drawn curse runs venom in my veins? what dragon spouse consumes me with her breath? what passionate hatred, what infernal pains, mixed with thy being in the womb of death? blistering fire runs. scorching, terrific suns, through body and soul in this abominable marriage of demon power subtle and strong and sour, a draught of ichor of the veins of hell! curses leap leprous, epicene, unclean, the soul of the obscene incarnate in the spirit: and above hangs sin, vast vampire, the corrupt, that swings her unredeeming wings over the world, and flaps, for lust of death. and love *tannhauser, vol. i. p. 239. gkill me, h cries tannhauser. gin the kiss, h answers venus: thus ends act ii. act iii opens a different scene. the outer materiality of body is all but sated, the starved soul within cries

entral, supreme, most formidable, night gathered its garments, drew itself apart; gaunt limbs appear athwart the coprolite, veil the deep agony, display the heart; even as a gloomy sea, wherein dead fishes be, poisonous things, nameless; the eightfold fear, misshapen crab and worm, the intolerable sperm, lewd dragons, slime-built. stagnant, the foul mere crawled, moved, gave tongue, the essential soul of dung that lived and stung; that spoke: no word that living head may hear. last, a dark woman pressed the world unto her breast, soothed and caressed with evil words and kisses of the mouth of sin *the temple of the holy ghost, vol. i, p 198. on we must press, undaunted, against all odds and numbers, as in the spiritual journey towards the supreme of hthe ultimate voyage, h struggling with

onic-mysticism, sceptical- transcendentalism, sceptical- theurgy, sceptical-energy, scientific- illuminism, or what you will; for in short it is the conscious communion with god on the part of an atheist, a transcending of reason by scepticism of the instrument, and the limitation of scepticism by direct consciousness of the absolute. to attain to such an illumination the mind of a huxley and the soul of a loyola must be united in one person. and this illumination must be as definite a phenomenon as orgasm, following which we find the material world, and its foundation the world of thought, as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and

THE BOOK OF GATES

[act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of semsu, shall make to be driven back the apep of ra in amentet. whosoever shall do [this] in the hidden palace of the tuat, and whosoever shall do [this] upon earth [the result is] the same. whosoever knoweth this shall be in the boat of ra, both in heaven and upon earth; but he that h

ions of his body. the regions which belong to him are made (i.e, kept) for him, and the great god doth not make his way over him when he p. 27 maketh him to turn aside out of the way for him, from the secret place of osiris, when this god maketh his way through this city in the form of the serpent mehen. whosoever shall know this upon earth, the serpent neha-hra shall not drink his water, and the soul of him that knoweth it shall not be evilly entreated by the gods who are in this circle; and whosoever knoweth it the crocodile ab-shau shall not devour his soul. khesef-hai-heseq-neha-hra is the name of the hour of the night which guideth this great god through this circle. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of this

he lord of millions of years, who bring [it] into the upper regions of the tuat, who make it to pass over nut, and who make the soul to enter into its sahu (i.e, spiritual body, let your hands be full of weapons, and grasp them and make them sharp, and hold chains in readiness to destroy the serpent enemy. let the boat rejoice, and let the great god pass on in peace, and behold, grant ye that the soul of osiris, king men-maat-ra, whose word is maat, may emerge from the thighs [of nut] in the eastern horizon of heaven, for ever and for ever" x. osiris, the king, the lord of the two lands, men-maat-ra setep-[en]-ra, whose word is maat, the son of ra, loving ptah-sekri, the lord of diadems, seti mer-en-ptah, whose word is maat, saith-"o ye shennu beings, go ye round behind me, and let not the

ought on behalf of their god, and they shall be called to the enjoyment of the land of the house of life with maat. that which is theirs by right shall be allotted to them in the presence of the great god, who doeth away iniquity' then shall osiris say unto them-'maat be to you, o ye maat gods, and peace be unto you by reason of what ye have done in following after me, o dwellers in the house the soul of which is holy. ye shall live your life upon that whereupon those who live there feed, and ye shall have dominion over the cool waters of your land. i have decreed for you that ye shall have your being in all of it with maat, and without sin (or, defects' their bread shall be maat cakes, their drink shall be of wine, and their libations p. 187 shall be of cool water. and there shall be offe

aining four beings, who are represented in the act of performing various evolutions in the water. these are called herpiu, akiu, nubiu, and khepau, p. 223 which names may be translated "bathers, floaters, swimmers, and divers" p. 224 the first section of this text reads- this great god is towed along by gods of the tuat, and behold, those who tow ra along say "let there be praise in heaven to the soul of ra, and let there be praise on earth to his body, for heaven is made young by means of his soul, and earth is made young by means of his body. hail! we open for thee the hidden place, and we make straight for thee the roads of akert. be thou at peace, o ra, with thy hidden things, o thou who art praised [by] thy secret things in thy forms (or, attributes. hail! we tow thee p. 225 along, o

THE SECRET RITUALS OF THE OTO

f the highest, too exalted for the vulgar even of our holy and illuminated brethren. and in its profanation it cometh forth from the demon and is manifested in all uncleanness, even as it is written demon est deus inversus. yet is it, albeit limited and unable to proceed from life to life, the highest of all means of grace, for as wine is to water so is it unto the others in its exaltation of the soul of man; and whoso mastereth the same, even he is found worthy of rule. this was the secret of the strength of our grand master caius julius caesar, this of our brother richard wagner that was grand organist in bavaria, and of so many others, whose fame is eternal without our order as within, that they are as the stars of heaven for multitude and glory. to this aspire ye above all things; for

ill. mercury the fifth is the attainment of the supreme, the magick of light. jupiter the sixth guardeth and aideth thee in the world wherein thou workest: to high rank and honour shall it lead thee, and from thy hands shall pour forth rivers of blessing: yea verily and amen. sol and by the seventh thou hast all light, and knowest the cause of all, understanding alike the earthy and the spiritual soul of man. is not this a possession worthier than all the dross of earth? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (6 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. is not this a pearl richer than all the treasures of the seas? is not this a goal for whose attainment thou shouldst fling away every garment? a prize to gain which n

pirit suitable to the foetus. thus if the babe that is to be were by reason of physical heredity sluggish, melancholy and weak, it would be but nugatory to invoke into it a spirit of nakhiel or raphael or haniel or anael. b the human soul is all but inexpugnable; yet we have succeeded in the temporary expulsion of a weak and wandering soul, and its replacement. for example, we once supplanted the soul of a calibancreature, a certain deformed and filthy abortion without moral character, named victor neuburg, by a soul of isis, by a soul of mars and by a soul of jupiter in turn, so that this quasi-human shape, not being a poet, did yet write verses goodly and great in praise of isis; and not being a prophet, did yet foretell most accurately the wars which even now devastate the earth; and no

THE HOLY BIBLE KING JAMES VERSION

and jacob held his peace until they were come. 34:6 and hamor the father of shechem went out unto jacob to commune with him. 34:7 and the sons of jacob came out of the field when they heard [it] and the men were grieved, and they were very wroth, because he had wrought folly in israel in lying with jacob s daughter; which thing ought not to be done. 34:8 and hamor communed with them, saying, the soul of my son shechem longeth for your daughter: i pray you give her him to wife. 34:9 and make ye marriages with us [and] give your daughters unto us, and take our daughters unto you. 34:10 and ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein. 34:11 and shechem said unto her father and unto her brethren, let me find grace in yo

rn among you, that eateth any manner of blood; i will even set my face against that soul that eateth blood, and will cut him off from among his people. 17:11 for the life of the flesh [is] in the blood: and i have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul. 17:12 therefore i said unto the children of israel, no soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 17:13 and whatsoever man [there be] of the children of israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. 17:14 for [it is] the life of all flesh; the blood of it [is] for the

o the lord, and said, if thou wilt indeed deliver this people into my hand, then i will utterly destroy their cities. 21:3 and the lord hearkened to the voice of israel, and delivered up the canaanites; and they utterly destroyed them and their cities: and he called the name of the place hormah. 21:4 and they journeyed from mount hor by the way of the red sea, to compass the land of edom: and the soul of the people was much discouraged because of the way. 21:5 and the people spake against god, and against moses, wherefore have ye brought us up out of egypt to die in the wilderness? for [there is] no bread, neither [is there any] water; and our soul loatheth this light bread. 21:6 and the lord sent fiery serpents among the people, and they bit the people; and much people of israel died. 21:

saying, 31:26 take the sum of the prey that was taken [both] of man and of beast, thou, and eleazar the priest, and the chief fathers of the congregation: 31:27 and divide the prey page 99 numbers into two parts; between them that took the war upon them, who went out to battle, and between all the congregation: 31:28 and levy a tribute unto the lord of the men of war which went out to battle: one soul of five hundred [both] of the persons, and of the beeves, and of the asses, and of the sheep: 31:29 take [it] of their half, and give [it] unto eleazar the priest [for] an heave offering of the lord. 31:30 and of the children of israel s half, thou shalt take one portion of fifty, of the persons, of the beeves, of the asses, and of the flocks, of all manner of beasts, and give them unto the l

son the stripling [is] 17:57 and as david returned from the slaughter of the philistine, abner took him, and brought him before saul with the head of the philistine in his hand. 17:58 and saul said to him, whose son [art] thou [thou] young man? and david answered [i am] the son of thy servant jesse the bethlehemite. 18:1 and it came to pass, when he had made an end of speaking unto saul, that the soul of jonathan was knit with the soul of david, and jonathan loved him as his own soul. 18:2 and saul took him that day, and would let him go no more home to his father s house. 18:3 then jonathan and david made a covenant, because he loved him as his own soul. 18:4 and jonathan stripped himself of the robe that [was] upon him, and gave it to david, and his garments, even to his sword, and to hi

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

lib. ii. epist. ii. ver. 187. 2 ek qewn machanai pasai broteaij, kai sofoi, kai cersi biatai, pweiflqaaoi t' efun. pindar, pyth. i. ver. 79. pssages to the same purpose occur in almost every page of the iliad and odyssey. 3 levit. ch. xvii. ver. 11& 14. of priapus 99 by ulysses;1 by which their faculties were renewed by a reunion with the divine emanation, from which they had been separated. the soul of tiresias is said to be entire in hell, and to possess alone the power of perception, because with him this divine emanation still remained. the shade of hercules is described among the other ghosts, though he himself, as the poet says, was then in heaven; that is, the active principle of thought and perception returned to its native heaven, whilst the passive, or merely sensitive, remained

TYSON DONALD NEW MILLENNIUM MAGIC

o virgin x pisces fishes the tree of the sephiroth may be viewed as a terrestrial and human symbol based on the division of fives (the number of man, while the zodiac may be con- sidered a heavenly and divine symbol based on the division of sixes (the number of god. this distinction is simplistic but can be useful in practical magic. the tree is consulted to discover the workings of spirit in the soul of human- ity and used to affect aspects of the personality and correct imbalances. the zodi- ac is more useful in delving into the blind forces of nature that constantly surge around and drive human life without being aware of the effects of their actions. the tree reflects moral qualities such as beauty, wisdom, and severity. the zodiac reflects the uncaring drives of nature such as being

the year, called sabbats. wor- ship takes place (ideally) out-of-doors with only the magic circle to act as the walls of the psychically erected temple. modern pagans, because they welcome uncritically the forces of magic and because they are fiercely devoted to their beliefs, usually succeed in filling their tem- ples of the imagination with light, which they personify as the great goddess, the soul of the world. however, it can happen that wiccan covens become mere social clubs or, what is worse, sexual theaters of the absurd. when this occurs, their magic circles are as empty and as useless as the cathedrals in rome, and the sabbats degenerate into mere mockeries of the divine creative principle, however it may be conceived. there is a third kind of temple that is never entered except

ess in meaningful ways without the inspiration of the light. the very word "inspirationy' refers to the life-giving breath of creation that infuses vitality into dead forms. it is the light that confirms to the mind which books are valuable, which teachers speak wisdom, and which thoughts of the magus are worth remembering. the light is the touchstone by which everything is tested. it is the very soul of truth, one point of a trinity whose other two points are beauty and charity. the truth is the source from which beauty and charity spring. the general magical symbols presented here are only the framework upon which the complete temple of the art is erected. it is necessary to understand such symbols, but in themselves they are not enough. after grasping the bones of ritual, the magus must

lding eternity in an instant. at once odin saw the knowledge he wanted, and as he drew it past the veil of unknowing, it cast itself into symbolic forms that he could manipulate and work with in the world of forms. the final verse of the poem is interesting because it reveals the close kinship between the word and the deed in magic. an action is a shell for the underlying reality it contains. the soul of the action is the pattern upon which the actual act bases its structure. likewise, the word or words for the action are also only forms, or shells, of the underlying reality. the mystic sees no significant difference between the word and the deed, the name and the object-both are illusory cocoons spun around the reality that is directly manifested from the all. in practical terms, the sign

who has sworn an oath to it, but without the human being it treats as its slave, it is ineffectual. through intimidation the devil causes the individuals who have surrendered free will (sym- bolized by the signing of the black pact) to do its evil for it. any human being can license demons to kill other humans in his or her own name, and all the conse- quences of these actions fall on the damned soul of the person who gives the com- mand, not the demon who commits the act. once the spirit has been sent on its mission, the sigil is carefully covered once again with silk, by means of the sword. the aperture of the circle is closed, and all lingering influences in the outer darkness are most carefully banished. then the ritual is concluded in the usual fashion, with the magus taking care to

TYSON DONALD SOUL FLIGHT

or of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the ground, reached by means of a soul flight across the astral plane. shamans descended to ihe underworld either to escort there the soul of a member of the tribe who had died, or sometimes to retrieve a soul in order to bring the newly dead back to life. such descents were considered dangerous by shamans, and few records of the rituals they used still exist. in one such rare description, an altaic shaman descended vertically down through seven subterranean levels called pudak, a word that means "obstacles" in this task, he was

e was accompanied both by spirits of his ancestors and by familiars. at the seventh level, he reached the place where the nine subterranean rivers have their mouths and met the lord 3. eliade, 275. 4. deren, divine horsemen, 36. of the dead, erlik khan, to whom he uttered a prayer. if the prayer was accepted, he was permitted to return to the urface. sometimes a shaman who went down to rescue the soul of one who had died was not so fortunate. there is a tale in the chronicon norvegiae of a shaman who attempted to bring back the soul of a woman who had suffered a sudden death. in the middle of this work, a severe wound appeared on the shaman's abdomen and he fell lifeless to the ground. a second shaman revived the woman. she related how she had seen the astral spirit of the first shaman cro

ence farr was identified as the "egyptian astral' and was believed by her group to be the spirit of a long-dead egyptian adept. spirits who profess to once have lived as human beings are more inclined to sympathize with human problems, and are better adapted to interaction with humans on a regular personal level. in a practical sense, it does not matter whether the spirit is actually the shade or soul of a dead human being, or only believes itself to have been human-in either case, it acts with human emotions and from human motives. you will find yourself able to talk to this type of spirit, who will listen with sympathy. if the spirit was not syrnpathetic to your situation and problems, it would never have approached you to become your guide. another type of human spirit on the astral lev

TYSON DONALD THE POWER OF THE WORD

to ephareth on the tree. tiphareth lies in the midst of the central pillar. it is commonly translated "beauty" it is the sephirah of the messiah. an alternate title is the king. this simple cleansing and centering formula should be used before erecting the magic circle, as an introduction to all ritual work. in this way, the rituals begin from a clean slate, which is the purified and enlightened soul of the ritualist, and this inner light can then be transmitted to empower ritual objects or actions. water of cleansing it is necessary to first cleanse the rings of any lingering psychic associations they may have picked up along their travels before charging them with light and consecrating them to their magical purposes. for this, you will need a supply of water that has been ritually puri

ritualist. while wearing the god-form, the ritualist retains only a detached self-awareness. his or her emotional responses, cogitations, sensations, impulses and motivations are all those of the god or goddess assumed. ideally, when the ritualist looks into a mirror during the invocation, he or she sees, not his or her own features, but the face of the god. by repeatedly assuming a god-form, the soul of the ritualist is tuned to resonate harmonically with that god. this process works by the same fundamental magical principle expressed by avicenna that i quoted earlier "when a thing standeth long in salt, it is salt" by repeatedly experiencing the thoughts, emotions, attitudes, impulses, beliefs, sensations, and urges of a god as our own, we can gradually evoke these same thoughts and feel

s famous sermon on the mount. in revelation 11:6, these two olive trees have the power to shut up the rain and withhold it from the earth. that is why in the key they are given "vessels to water the earth with her creatures" the earth is personified as a female spirit; more than this, she is a mother goddess who generates living things in her womb. the creatures of the earth are her children. the soul of the world (anima mundi) figures prominently in greek philosophy, and from this source found its way into the hermetic mysticism of the renaissance. this image of the earth as a fertile mother becomes very important in the key of the thirty aethers. the "continually burning lamps" may be a reference to the seven lamps of fire burning before the throne of god (rev. 4:5. this ties in nicely w

your creation" meaning that the fulfillment of the destiny of the spirits of the fourth angle is itself a form of worship. by doing what they were created to do, the spirits commune with their creator. this wording is ambiguous and can be taken two ways: that the works of the spirits will praise god, or that god will praise the spirits for their works. since prayer is a union with god, where the soul of the individual is dissolved and lost in the infinite sea of divinity, both these interpretations are equally valid. the spirits praise god, and god praises the spirits, because in the fulfillment of the work of the spirits they become indistinguishable from god. the seventh key the east is a house of virgins singing praises amongst the flames of the first glory, wherein the lord hath opene

millstones turned, the frames of houses, and the keels and ribs of ships. thus the oak is an excellent tree from which to construct the axle of the universe. when we consider that mistletoe is a symbol of life, we can appreciate how perverse is the imagery in the key of "nests" upon the tree of life which lament the sorrow "laid up" or reserved, for the goddess of the earth, she who is called the soul of the world. these nests "vomit out the heads of scorpions and live burning] sulphur mingled with poison" the seven woes that afflict the soul of the world as a punishment for her "iniquities" proceed out of the twenty-two nests of lamentation upon the branches of the northern oak. there is clearly a correlation here between the seven woes of the key and the seven woes that accompany the sou

WAITE ASPECTS OF MASONIC SYMBOLISM

d greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spiritual realms. but in fine, it is said of christ- tertia die resurrexit "the third day he rose again from the dead" so also the adept of the greater mysteries rose from the pastos in the imputed glory of an inward illumination. the mystical fact there was a period not so long ago when these analogies were recognized and applied t

and corner of the remote roads and pathways of eastern philosophies. it is in little books of unknown authorship, treasured in monasteries and most of which have not entered into knowledge, except within recent times. the place of darkness the experience is in a place of darkness, where, in other symbolism, the sun is said to shine at midnight. there is afterwards that further state, in which the soul of man returns to the normal physical estate, bringing the knowledge of another world, the quest ended for the time being at least. this is compared to resurrection, because in the aftermath of his experience the man is, as it were, a new being. i have found in most mythological legends that the period between divine death and resurrection was triadic and is spoken of roughly as three days, t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

therefore the dog-headed ape of thoth came into being. finally ra told thoth that he would take his place in the sight of all those who were wont to worship ra, and that all should praise him as god. thus the abdication of ra was complete. in the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. he must proclaim that the soul which animated ra was the soul of the aged one, and that of shu, khnemu, heh &c, and then he must proclaim that he is ra himself, and his word of power heka. if he recites the chapter correctly he shall have life in the other world, and he will be held in greater fear there than here. a rubric adds that he must be dressed in new linen garments, and be well washed with nile water; he must wear white sandals, and his body mu

ne himself (i.e, ra) embraced) the god nu, and spake unto the gods who came forth in the east of the sky "ascribe ye praise to the god, the aged one, from whom i have come into being. i am he who made the heavens, and i (set in order [the earth, and created the gods, and] i was with them for an exceedingly long period; then was born the year and. but my soul is older than it (i.e, time. it is the soul of shu, it is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is the soul of apep in mount bakhau (i.e, the mount of sunrise

is the soul of khnemu,[fn#65] it is the soul of heh, it is the soul of kek and kerh (i.e, night and darkness, it is the soul of nu and of ra, it is the soul of osiris, the lord of tettu, it is the soul of the sebak crocodile-gods and of the crocodiles, it is the soul of every god [who dwelleth] in the divine snakes, it is the soul of apep in mount bakhau (i.e, the mount of sunrise, and it is the soul of ra which pervadeth the whole world [fn#65] there are mistakes in the text here. whosoever sayeth [these words] worketh his own protection by means of the words of power "i am the god hekau (i.e, the divine word of power, and [i am] pure in my mouth, and [in] my belly [i am] ra from whom the gods proceeded. i am ra, the light-god (khu" when thou sayest [this, stop forth in the evening and i

form is hidden in the temples whose ka is holy, the governor of tetut,[fn#119] the mighty one of possessions?)in the shrine,[fn#120] the lord of praises[fn#121] in the nome of anetch,[fn#122] president of the tchefa food in anu,[fn#123] lord who art commemorated in [the town of] maati,[fn#124] the mysterious (or, hidden) soul, the lord of qerret,[fn#125] the sublime one in white wall,[fn#126] the soul of ra [and] his very body, who hast thy dwelling in henensu,[fn#127] the beneficent one, who art praised in nart,[fn#128] who makest to rise up thy soul, lord of the great house in the city[fn#129] of the eight gods,[fn#130 [who inspirest] great terror in shas-hetep,[fn#131] lord of eternity, governor of abtu (abydos [fn#119] more fully pa-asar-neb-tetut, the busiris of the greeks; busiris= p

of good courage [fn#243] the sun-god [fn#244] the sun and moon [fn#245] osiris [fn#246] bes [fn#247] probably the ram, lord of tattu, or the ram of mendes [fn#248] heru-behutet [fn#249] the beetle of khepera, a form of the sun-god when he is about to rise on this earth [fn#250] the hidden body is osiris, who lay in his sarcophagus, with isis and nephthys weeping over it [fn#251] the bennu was the soul of ra and the incarnation of osiris [fn#252] see the names of osiris and his sanctuaries in chapter cxlii. of the book of the dead [and thoth said "wake up, horus! thy protection is established. make thou happy the heart of thy mother isis. the words of horus shall bind up hearts, he shall cause to be at peace him who is in affliction. let your hearts be happy, o ye who dwell in the heavens (

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four manifested elements. the powerful mantra i.a.o. encompasses the magical power of the triangle of these principle elements: i ignis fire a aqua water o origo spiritual principle i. a o is the supreme mantra of the arcanum a.z.f. whosoever wants to raise the soul of the world through the medullar channel must work with the sulfur (fire, with the mercury (water) and with the salt (philosophical earth. it is only in this way that one can be born in spirit and in truth. 3 jeugo extraordinerio is literally extraordinary game arcano iii recordad, el sepher yetzirah describe en forma maravillosa todos los esplendores del mundo y el juego extraordinario de l

er, son of the morning? how art thou cut down to the ground, which didst weaken the nations! nevertheless, the luciferic star (the fallen soul) will shine one day as the morning star in the right hand of the verb. many times a man or a woman in search of the divine torch of truth arrives at any gnostic lumisial; apparently the newly arrived is now a beginner, however, the brethren ignore what the soul of that person is; he or she can be a bodhisattva (the human soul of a master) that wants to return to his own father who dwells in secret. thus, the brethren become overwhelmed when something superior occurs to the apparent beginner, then they say: we, who are older in these studies, are not passing through what this beginner is now passing through, thus, they ask themselves: how is it possi

te then invokes his physical body (with the help of the divine hierarchies; thus his physical body gets up and penetrates the hyperspace. this is how the initiate achieves the escape from the grave. in the super-sensible worlds of hyperspace, the holy women treat the body of the initiate with perfumes and aromatic ointments. then, by obeying supreme orders, the physical body penetrates within the soul of the master through the sidereal head. this is how the master once again possesses his physical body. this is the gift of cupid. after the resurrection, the master does not die again; he is eternal. the yogi-christ from india, the immortal babaji, and his immortal sister mataji, both live with the same physical body since millions of years ago. these immortal beings are the watchers of the

WESTERN MANDALAS OF TRANSFORMATION SR AL

rt repeating and rearranging themselves. it is the number of divine reflection and on the tree is represented by yesod, the foundation. yesod is often considered to be the reflection of the sun, tiphareth, and to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree is sometimes conceived to be daath, the great unknown. it is not truly considered to be one of the sephiroth, however, because its form is as yet unrevealed. we are including it only because the time is appropriate for the release of certain daath energies for those who are ready. i do

the magical numbers of the moon are nine, eighty-one, 369, and 3321. the moon is the ship and guide of the heavens, the numinous, ever-changing night light in the sky. it thus became the natural symbol in all early religious traditions for the transforming goddess, as did the symbols of the lotus and the lily.her moon-flowers. in the jungian and alchemical traditions, she is the anima mundi, the soul of the world. in latin, anima mundi has a value of eighty-one, one of the magical numbers of the moon. she represents the unconscious wellspring, renewing all people, regardless of race, gender or religious affiliation with her intoxicating inspirations. as renewing and transforming anima, she immerses us in the bath of regeneration. she is the fecundating power of spirit. the moon is also th

ve-layil: and night 81: l-akl, le-achel: to be devoured, or consumed 81: l-hedil: to divide (locks "let there be lights in the firmament of the heaven to divide the day from the night (gen. 1: 14) 81: tbo, teba: nature 81: obdh, abodah: divine service, work 81: ksa, kebe: time of the full moon 81: ksa, kibbe: throne 81: h-mlah, ha-melah: the fullness 81: oculus (latin: eye 81: anima mundi (latin: soul of the world 369: sum of rows in kamea 369: chshmvdai, chasmodai: spirit of the moon 369: shhdny, shehadani: angel of the second decanate of gemini 369: nchvshh: brass (job 28: 2) 369: vhnchsh: now the serpent (gen. 3: 1) 369: ashibnv: i will bring back (locks) 369: b-mshkbh, be-miskba: her bed 369: h-shvtmi: the shuhamite (2 kings 4: 8) 369: hshmdk: you be destroyed (locks. destruction is th

WICCA WITCHCRAFT TODAY

ormed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecstasy while his companion holds on high behind him a dionysiac mask. silenus turns to the neophyte, identified

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the soul) consider the sun when it is completely hidden behind the clouds. though the earth is still illumined with its light, yet the measure of light which it receiveth is considerably reduced. not until the clouds have dispersed, can the sun shine again in the plenitude of its glory. neither the presence of the cloud nor its absence can, in any way, affect the inherent splendor of the sun. the soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded. consider, moreover, how the fruit, ere it is formed, lieth potentially within the tree. were the tree to be cut into pieces, no sign nor any part of the fruit, however small, could be detected. when it appeareth, however, it manifesteth itself, as thou has observed, in its wo

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the eyes; the mother gives the red parts, skin, flesh, etc. while god gives the breath, soul, mind and senses. the sanhedrin could order as a punishment three degrees of excommunication--separation for an undefined time, exclusion for 60 days, and execration for 30 days. moed katon, 17.1. the name of adam is of three letters, a, d and m: these are the initials of adam, david and messiah, and the soul of the first passed to david and then to the messiah. nishmath chajim, 152.2. 46. the soul of cain passed to jethro, his spirit into korah, and his body to an egyptian. yalkut reuben, 9. 18. 24. the soul of eve passed to sarah, to hannah the shunamite, and then to the widow of zarepta. the soul of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott rahab passed to heber

passed to david and then to the messiah. nishmath chajim, 152.2. 46. the soul of cain passed to jethro, his spirit into korah, and his body to an egyptian. yalkut reuben, 9. 18. 24. the soul of eve passed to sarah, to hannah the shunamite, and then to the widow of zarepta. the soul of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott rahab passed to heber the kenite. the soul of jael passed to eli. some souls of pious jews pass into the persons of the gentiles, so that they shall plead for israel. some evil hebrew souls have passed into animals, as that of ishmael into the she-ass of balaam, and later into the ass of rabbi pinchas ben yair. the soul of a slanderer may be transmigrated into a stone, so as to become silent; and the soul of a murderer into water. eme

title ebdomaios, sevenfold. the persian mithras, a sun god, had the number 7 sacred to him. note the mysterious kadosh ladder of 7 steps ascent and 7 steps descent, the one side oheb eloah, love of god; the other oheb kerobo, love of the neighbor. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott plato, in his timaeus, teaches that from the number seven, was generated the soul of the world, anima mundana (adam kadmon. the seven wise men of greece were: 1. bias who said, most men are bad, b.c. 550. 2. chilo who said, consider the end, b.c. 590. 3. cleobulos who said, avoid extremes, b.c. 580. 4. periander who said, nothing is impossible to perseverance, b.c. 600. 5. pittacus who said, know thy opportunity, b.c. 569. 6. solon who said, know thyself, b.c. 600. 7. thal

treatise sanhedrin is a statement of predestination. a ram has but one voice while alive, but after death his body makes 7 sounds. his horns make two trumpets, his thigh bones two pipes, his skin will cover a drum, the large intestines are formed into strings for the lyre, and the small intestines will make the small strings for the harp. in the sabbat, 152. 2, of the talmud, it is said that the soul of a man watches over his corpse for 7 days. compare this with the theosophic teaching that the linga sarira broods over the body for a week after death. rabbi nathan says that 7 good qualities avail at the judgment. wisdom, righteousness, good opinions, mercy, truth, grace and peace. seven epithets are applied to the earth in the hebrew tongue; aretz, adamah, numbers--th eir occu lt power an

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

ere is the point that plotinus s demarcation of soul as the locus for the measure of time may be viewed as an embellishment of the parmenidean conception of originary time.112 needless to say, there are fundamental differences; most significantly, for plotinus and like-minded neoplatonists, time applies not only to individual souls but also, indeed primarily, to the first soul, that is, the world soul of the platonic tradition.113 in a universe thought to be closed, limitless motion the quality experienced in the flow of time can express itself in the recurrent coming-to-be and passing-away of the soul, the perpetual return whither it must always have never been. the most perfect mode of temporal activity, therefore, the place where time and eternity intersect, where eternity is eternally

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

within! i hold the skull of abel, being the vessel of my famulus! i hold the hammer of the forge, which i spark the cunning fire of becoming! my eyes hold the desert tales of ages forgotten, while my flesh fades my spirit is immortal! i wear the crimson caul of my mother, lilith, who speaks with me through dreams! i carry the serpent's skin of azal'ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is done_ an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light- azal'ucel by michael w. ford i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

arly marked by those who have gone before thee. at every step friendly hands have been stretched out ready to aid thee; friendly voices have spoken encouragement in thine ear. now must thou step forward alone into the darkness of the grave, remembering that it hath been said/i have trodden the winepress alone' to each one who seeketh the light cometh the period of darkness, that dark night of the soul of which the saints have warned us. to each cometh a time when the soul must receive the purification of absolute negation before she can hear the command enter thou into the joy of thy lord; that purificafion of which the piscina of our earlier ceremonies is the foreshadowing. noble lord of eventide, place the bowl of water in the hands of the postulant that he may behold his face as in a gl

in its rising, thou who didst sacrifice the life of the fleshr 3rd ad "0, grant me a path whereon i may pass in peace, for i am just and true. i have not told lies wittingly, nor have i done aught with deceit' 2nd and 3rd put out four brown candles. ch.ad "he that believeth on me believeth not on me but on him that sent me, and he that seeth me seeth him that sent me" 2nd ad "homage unto thee, 0 soul of everlastingness; thou soul who dwellest in eternal light. thou art lord of life and death for thou hast died unto the passions" 3rd ad "0, grant unto me a path whereon i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" 2nd and 3rd ads. put out 4 red candles. ch.ad "i am come a light into the world, that whosoever believeth in m

ostulant, chief and 2nd ad. assist postulant into pastos, and lay him/her down, head to the north, hands crossed at wrists, palms up and above head. they sprinkle salt over him. 2nd ad "so shalt thou rest in peace" ch.ad "until the day break and the shadows flee away" prayer of commitment "0 thou who makest perfected souls to enter into everlasting glory, cause now, we beseech thee, the perfected soul of this our frater to be victorious over death. having ears, may he/she hear with the understanding; having eyes may he/she perceive with the spirit having lips may he/she speak ow truth; having a heart may he/she love righteousness. quicken in him/her, 0 divine creator, the life divine; draw him/her with cords that he/she may, run after thee; bind him/her to the altar that he/she may evermor

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

wuomo and wuomo are alike unknown. thorpe renders the wodan. 145' heofonwoman' above in a local sense by 'heaven's corners' i doubt if correctly; in both the passages coeli fragores are meant. we may liowever imagine onii, woma as an air-god, like the hindu indras, whose rush is heard in the sky at break of day, in the din of battle, and the tramp of the' furious host (see suppl. precisely as the souls of slain warriors arrive at indra's heaven^ the victory-dispensing god of our ancestors takes up the heroes that fall in fight, into his fellowship, into his army, into his heavenly dwelling. probably it has been the belief of all good men, tliat after death they would be admitted to a closer communion witli deity. dying is therefore, even according to the christian view, called goiuff to go

ose the christian sentiment was that expressed by marcellus in hamlet i. 1' no spirit dares stir abroad, the nights are wholesome &c. trans. holda, holle. 2c9 wives; it was already known to burcharj, and now in upper hesse and the westerwald, houc-ridinfj, to ride with holle, is equivalent to a witches' ride^ into the same' furious host' according to a wide-spread popular belief, were adopted the souls of infants di/ing unhcq^tizcd; not having been cliristian'd, they remained heathen, and fell to heathen gods, to wuotan or to llulda. the next step is, that ilulda, instead of her divine shape, assumes the appearance of an vglij old ^voman, long-nosed, bigtoothed, with bristling and thick-matted hair' he's had a jaunt with holle' they say of a man whose hair sticks up in tangled disorder; so

her earth, and promote agriculture and navigation among men; a plough, from which there fall chips of gold, is their sacred implement. this too is like the gods, that they appear suddenly, and berhta especially hands her gifts in at the vjindow. both have spinning and weaving at heart, they insist on diligence and the keeping of festivals holy, on the transgressor grim penalties are executed. the souls of infaiit children are found in their host, as they likewise rule over elves and davarfs, but night-hags and enchantresses also follow in their train: all this savours of heathenism. it is very remarkable, that the italians too have a mis-shapen fairy befana, a terror to children, who has sprung out of epiphania (befania: on that day the women and children set a doll made of old rags in the

alkyrs in general; this seems to be in striking accord with holda or berhta (as well as wuotan) adopting the babes that die unchristened into their host, heathen goddesses the heathen souls. freyja's dwelling is named foucvdngr or fulltdngar, the plains on which the (dead) folk troop together; this imparts new credibility to the connexion of st. gertrude, whose minne is drunk, with frowa, for the souls of the departed were supposed to lodge with gertrude the first night (p. 61. freyja's hall is sessrymnir, the seat-roomy, capacious of much folk; dying women expect to find themselves in her company after death. thorgersr in the egilss, p. 103, refuses earthly nourishment, she thinks to feast with freyja soon* ok engan (nattvers) mun ek fyrr enn at freyju. yet love-songs please her too, and

s doubtfully than frigg and freyja or any of the above-mentioned goddesses: goth. halja gen. haljos, ohg. hellia, hdla gen. hellia, hella, as. hdl gen. helle; only, the personal notion has dropt away, and reduced itself to the local one of halja, hellia, hell, the nether world and place of punishment. originally hellia is not death nor any evil being, she neither kills nor torments; she takes the souls of the departed and holds them with inexorable grip. the idea of a place evolved itself, as that of oegir oceanus out of oegir, and that of geban mare from geban; the converted heathen without any ado applied it to the christian underworld, the abode of the damned; all teutonic nations have done this, from the first baptized goths down to the northmen, because that local notion already exist

3 8 INITIATION CEREMONY

outh. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life. the 3rd is maghon referred to tiphareth, wherein are angels. the 4th is zebel, referred to netzach, wherein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. a

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

n or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains. legend says she fell from a meteor and as she began her earth walk, she was discovered by two young lakota scouts who were hunting for buffalo. she wore a pure white buckskin dress, her long hair flowing behind her like a sea of corn. she sang into the souls of the men that each should act on his thoughts. eagerly the first, not recognising her sacred nature, hurried towards her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a hug

lise healing rays being sent to the rainforests. moss agate also protects against food cravings and obsessions. amber known as the honey stone, because of its great antiquity and soft, warm touch, amber is said to contain the power of many suns and has the power to absorb negativity and protect the user from harm. it will also melt any emotional or physical rigidity. in the chinese tradition, the souls of tigers pass into amber when they die and so it is also a gem of courage in the face of unfairness or hostility. above all, it protects children, especially from falls and bullying, and increases their self-esteem (coral also does this. brilliant for soothing anxiety and creating a golden shield of protection that mingles power with kindness and a sense of perspective, amber is said to pro

and older people in all aspects of their lives. it guards against bad dreams and endows the wearer with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is mentioned in an ancient egyptian papyrus dating from over 3,000 years ago as having healing powers. the sumerians believed it contained the souls of their gods and goddesses and as such would endow them with magical powers, and the goddess ishtar was famed for her beautiful necklaces of this crystal. in egypt, lapis lazuli was first used in a powdered form for eye make-up as protection against the evil eye. lapis lazuli counteracts insomnia and the inability to communicate, and is a powerfully protective stone against all pettiness, s

ands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virg

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

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of h

that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and deciphered the writings of some of these; while still others remain mysteries to any man who lives. and these civilisations were destroyed because of the kno

ALEISTER CROWLEY LIBER 777

the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 10 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that 423 the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

l fulminations; but we have quarrels enough on our hands. we have to fight for freedom against oppressors, religious, social, or industrial; and we are utterly opposed to compromise. every fight is to be a fight to the finish; each one of us for himself, to do his own will; and all of us for all, to establish the law of liberty. we do not want "professional soldiers" hired bravos sworn to have no souls of their own. they "dare not fight" for how should a man dare to fight unless his cause be a love mightier than his love of life? therefore they "play" they have sold themselves; their will is no more theirs; life is no longer a serious thing to them; therefore they wander wastrel in clubs and boudoirs and greenrooms; bridge, billiards, polo, pettie coats puff out their emptiness; scratched

ALEISTER CROWLEY THE SWORD OF SONG

of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darke

ALEISTER CROWLEY EQ I 1

to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knowet

renew her life with that disastrous dew, building the rose o' the world alight with music out of the pale moonlight! o she is like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath

can go on to make them see it as rembrandt saw it and velasquez. you can make the dullards understand life as the greatest have understood it. but that is impossible' he added, his face falling 'that is only a dream. you have got my real eyes, therefore you can force others to see as i see; but you have not the real eyes of rembrandt, or velasquez, or titian; you have not the physical key to the souls of the great masters of the past; and so your work can only apply to the present and to the future. but that is enough, and more than enough' he added quickly 'go on: there are millais' eyes to get too; and corot's in france, and half a dozen others; and glad i shall be to put you on the scent. you will do wonderful things, my friend, wonderful things "i was mightily uplifted by his praise a

units of existence, but a myriad-named doll a cubit high, a little thing to play with- or else: an ancient, bearded father, with hair as white as wool, and eyes like flames of fire; whose voice is as the sound of many waters, in whose right hand tremble the seven stars of heaven, and out of whose mouth flashes forth a flaming sword of fire. there dost thou sit counting the orbs of space, and the souls of men: and we tremble before thee, 170 worshipping, glorifying, supplicating, beseeching; lest perchance thou cast us back into the furnace of destruction, and place us not among the gold and silver of thy treasury. true, thou hast been the great miser of the worlds, and the balances of thy treasure-house have weighed out heaven and hell. thou hast amassed around thee the spoil of the years

to pulp, was there still in the darkness a glamour of truth, as a great and scarlet sunset seen through the memory of years. life was a shroud of horror, yet it was life! life! life in the awful hideous grandeur of gloom, until death severed the dull red thread with a crooked sword of cruel flame. and love, a wild, mad ecstasy, broken-winged, fluttering before the eyeless sockets of evil, as the souls of men were bought and sold and bartered for, till heaven became a bauble of the rich, and hell a debtor's dungeon for the poor. yet amongst those rotting bones in the "oubliette" and in those purple palaces of papal lust, hovered that spirit of life, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jesus "

ALEISTER CROWLEY EQUINOX EQ I 2

fore the unborn ones of time .then was formulated the universe .then came forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the sign of the enterer: stood thoth hb:yod

ALEISTER CROWLEY EQUINOX EQ I 3 3

ills, for the gory and splendour of thy name. 6. ah! but i rejoice in thee, o thou my god; thou opalescent orb of shattered sunsets; thou pearly boss on the shield of light; thou tawny priest at the mass of lust: yea, i rejoice in thee, thou chalcedony cloudland of light; o thou poppy-petal floating upon the snowstorm! i rejoice, yea, i shout with gladness! till my frenzied words rush through the souls of men, like a blood-red bull through a white heard of terror-stricken kine, at the glory and splendour of thy name. 7. ah! but i rejoice in thee, o thou my god; thou unimperilled flight of joyous laughter; thou eunuch glaive-armed before joy's veil; thou dreadful insatiable one: yea, i rejoice in thee, thou lofty gathering-point of bliss; o thou bridal-bed of murmuring rapture! i rejoice, y

summer softness of lips, that glow hot with the scarlet of passion! i adore thee, evoe! i adore thee, iao! o thou pearly foam of the grape, that art flecked with the roses of love! i adore thee, evoe! i adore thee, iao! o thou frenzied hand of the seas, that unfurlest the black banner of storm! i adore thee, evoe! i adore thee, iao! o thou shrouded book of the dead, that art sealed with the seven souls of man! i adore thee, evoe! i adore thee, iao! o thou writhing frenzy of love, that art knotted like the grid-flames of hell! i adore thee, evoe! i adore thee, iao! o thou primal birth-ring of thought, that dost encircle the thumb of the soul! i adore thee, evoe! i adore thee, iao! 69 o thou blind flame of nothingness, as a crown upon my brow! i adore thee, evoe! i adore thee, iao! o glory b

ALEISTER CROWLEY EQUINOX EQ I 4 2

weetly as caresses, all those lies which fled like arrows barbed with gall into the ravished brains of her adorers. one i sent to america, and another to pick out the green glint of death's eye in the lustre of a glass of poison. i tore husband from wife with my wing d scented words, redolent of the very nudity and flesh of love, yellow, crocus-tinted, opalescent, murderously sweet "i pricked the souls of little children with the crystal toys of speech that fell from the melting coral of my curv d lips "i was east and west, and north and south, and sun and moon, and shuddering flight of stars to more than one, and it seems to me, as one of her heirs and sons, that she was not a good woman. 319 "i fear she was bad, for from me were twisted such devious messages, such various, unalike report

ALEISTER CROWLEY EQUINOX EQ I 6 2

gh the clouds, ere they divide them; and this atmosphere divinest shrouds thee wheresoe'er thou shinest. fair are others; none beholds thee, but thy voice sounds low and tender like the fairest, for it folds thee from the sight, that liquid splendour, and all feel, yet see thee never, as i feel now, lost forever! lamp of earth! where'er thou movest its dim shapes are clad with brightness, and the souls of whom thou lovest walk upon the winds with lightness, till they fall, as i am falling, dizzy, lost, yet unbewailing! aries. hail unto thee, o thou that art exalted in thy strength, that travellest over the heaven in thy bark in the splendour of noon [aries "and" leo "resume thrones["a" probationer "recites the" 12 "fold glorification of god from" 963["enter" scorpio-apophis "dressed in a f

d of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salutation to hathor, the bride of apis, of apis that hath the beetle upon his tongue! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, whose necklace is of the souls of the blessed ones of amennti. salutation to hathor, whose girdle is of the souls of the blessed ones of seb! salutation to hathor, whose sandals are of the souls of the blessed ones of nu! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath["returns to his throne" venus. brother libra, art thou silent["a pause" brother libra, where art thou? libra "still h

ause [mercury "goes to his throne" fr. gemini. 1. brother virgo, didst thou hear the voice? virgo. ay, brother. fr. gemini. tell me, brother, is not mercury a great god? virgo. indeed, son of maia, the greatest of all gods that tread upon the milky way. fr. gemini. it is so. sor. gemini. yet, brother, there is the sun-god! virgo. is not mercury the sun-god, when hidden during the night, among the souls of the dead? hail unto thee, trismegistus, hail unto thee! sor. gemini. hail, o sender of dreams! br. gemini. hail, o supporter of bacchus infant! mercury. hail, twins! first probationer. thou art indeed the greatest of all gods, o mercury! chorus. hail, mercury. mercury. yet, ye will betray me! bury me in a nameless grave! i came from god the world to save, i brought it wisdom from above, 1

ALEISTER CROWLEY EQUINOX EQ I 6

ne called succoth, bind yourself in a diabolical pact with satan, whereby he granted the power to change your sex at will, since which time you have become the father of an innumerable brood of devils, and in particular have travelled by night in the form of an owl to assault the virtue of many holy servants of the true faith, notably at the convent of st anne in this city, whereby the bodies and souls of the nuns were possessed and destroyed. prosecutor. we say this is plain witchcraft [laylah "takes no notice" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "guilty" clerk. fifthly, that you do take the form of a bat, and suck the blood of sleeping children, and moreover have bewitched divers cows to the prejudic

ALEX SANDERS THE KING OF THE WITCHES

purilled' when he affirms that he is, she takes the cord which is tied to. his left ankle and uses it to bind both his feet together loosely, signi. fying the freedom of a recruit to leave and shake offhis bonds if he wishes to. when he keeps still, confirming .once again that he .is willing .to .be sworn in, she takes.a length of thick silk and takes his measure from the crown of his head to the souls of his feet. in olden times, and .in some covenseven today, this measure is retained by the high priest and if the initiate tries. to break free from the coven, the witches cut pieces from it and make curses designed to destroy him. alex sanders follows the ritual exactly but will not use his powers against the members of the coven. after taking the measure he gives it to the initiate and te

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e they are undergone daily by every human being, as his mental grip of life and experience gradually grows, but they only become initiations into the wisdom (as differentiated from expansions of knowledge) when the knowledge gained is: a. consciously sought for. b. self-sacrificingly applied to life. c. willingly used in service for others. d. intelligently utilised on the side of evolution. only souls of a certain amount of experience and development do all these four things consistently and steadily, and thus transmute knowledge into wisdom, and experience into quality. the ordinary average man transmutes ignorance into knowledge, and experience into- 104- initiation, human and solar copyright 1998 lucis trust faculty. it would be helpful if all of us pondered upon the difference between

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e sacrifice petals. 3. summary. i. the nature of the egoic or causal body the subject of the egoic ray and its relation to the second fire is one of vital import to three types of people: those who are interested in the true psychology, or in the evolution of the psyche; those who are on or nearing the path, and hence are coming more and more into touch with their own ego; those who work with the souls of men, the servers of the race. the reason for this is because in the due comprehension of this subject, that of the ego functioning in the causal body, comes the ability to work scientifically with the problem of one's own evolution, and to do good work in aiding the evolution of one's brother. 1. egoic manifestation is produced through the medium of two fires. let us therefore consider so

en though an incontrovertible one in view of the achievements of mental scientists and of the various faith healers) until the true nature of the ego, its constitution, its powers, and its field of influence are duly apprehended. this revelation will come when medical men accept this teaching as a working hypothesis, and then begin to note, for instance, the powers of endurance shown by the great souls of the earth, and their capacity to work at high pressure, and to remain practically immune from disease until (at the close of a long life of usefulness) the ego deliberately chooses to "die-out" of physical existence. it will come when the medical profession concentrates upon preventative action, substituting sunshine, a vegetarian diet, and the application of the laws of magnetic vibratio

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

initiations into the consciousness of the monad. 2nd aspect. love, the dominating force of the soul life; through this possession and this type of energy, the soul can be en- 25- a treatise on white magic copyright 1998 lucis trust rapport with all souls. through the emotional body, the soul can be in touch with all animal or subhuman souls, through its work on its own plane, with the meditating souls of all men; and through the principle of buddhi, with the second aspect of the monad. 3rd aspect. knowledge. this aspect is brought into touch with the intelligence of all cells in the threefold body mechanism. by a close study of the above it becomes apparent in what way the soul acts as the mediator between the monad and the personality. the personality hides within itself, as a casket hid

rd ray person who also fails to shatter his "dweller" becomes what is called a "manipulator of souls" and uses the mind to destroy the real and to put a veil between the man and reality. it must be remembered that none of these names and these activities refer to the soul on its own plane but only to human souls in incarnation on the physical plane. this must be stressed, for on its own plane the souls of all men stand free from illusion, and neither can be destroyed, deluded nor manipulated. it is only "the souls in prison" who are subject to the activities of the forces of evil and only for a term. the first group works through governments, through politics, and the interplay between nations and is relatively small in number. the second ray group who delude and deceive, work through reli

failing and the result of the activity of the functioning of the human mind. it is not incident upon a man's possessing a reasoning mind; if he used his reason in the correct way he could eliminate fear. it lies in what is called cosmic evil a high sounding phrase, conveying little. it is inherent in the fact of matter itself and in the play of the pairs of opposites soul and matter. the sentient souls of animals and of men are subconsciously aware of factors such as: 1. the vastness and therefore the sensed oppression of the whole. 2. the pressure of all other lives and existences. 3. the working of inexorable law. 4. the sense of imprisonment, of limitation, and of consequent inadequacy. in these factors, growing out of the manifested process itself and persisting and growing in potency

in the fullness of time, and through the work of evolution there is emerging a group who perhaps will bring salvation to the world, and who embodying the group ideas and demonstrating the group nature, manifesting in a small way the true significance of the body of christ, and giving to the world a picture of the true nature of a spiritual organism will so stimulate and energize the thoughts and souls of men that the new age will be ushered in by an outpouring of the love, knowledge and harmony of god himself. religions in the past have been founded by a great soul, by an avatar, by an outstanding spiritual personality, and the stamp of their lives and words and teaching has been set upon the race and has persisted for many centuries. what will be the effect of the message of a group avat

ell being, of contentment with one's environment or surrounding personalities, or of satisfaction with one's mental opportunities and contacts. happiness is the goal of the separated self. when however we seek to live as souls, the contentment of the lower man is discounted and we find joy in our group relationships and in bringing about those conditions which lead to the better expression of the souls of those we contact. this bringing of joy to others in order to produce conditions in which they may better express themselves may have a physical effect as we seek to better their material conditions, or an emotional effect as our presence brings to them peace and uplift, or an intellectual result as we stimulate them to clarity of thought and understanding. but the effect upon ourselves is

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

as been achieved. the process is as follows: a. it plays on the astral body externally. b. it stimulates it internally to greater size, colour and quality. c. it brings it and all parts of the physical life into activity and under control. all the above propositions could be summed up in the statement that the personality ray induces a separative attitude and causes a detachment from the group of souls of which the personality is an externalisation, and a constituent attachment to the form side of manifestation. the egoic ray induces group consciousness and detachment from external forms, causing attachment to the life side of manifestation and to the subjective whole. the monadic ray has an effect which can be understood only after man has taken the third initiation. we might divide what

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ent of a truth, so that from its dramatic quality and its repeated happening, god impresses upon the hearts of men certain great truths which are vital to their salvation. one of these truths is that the love of god is eternal, and that his love for his people has been steadfast and unalterable. whenever the time is ripe and the need of the people warrants it, he comes forth for the saving of the souls of men. krishna in ancient india proclaimed this truth in the majestic words "whenever there is a withering of the law. and an uprising of lawlessness on all sides, then i manifest myself "for the salvation of the righteous and the destruction of such as do evil; for the firm establishing of the law i come to birth in age after age "he who thus perceives my birth and work as divine, as in tr

to undertake the task of saviour. it is characteristic of all who have attained that they cannot rest satisfied with their achievement which brought them liberation and freedom, but immediately reorient themselves to the world of men and stay with humanity, working for the salvation of human beings until all the sons of god shall have found their way back to the father's home. this thirst for the souls of men forced christ to open the door into the kingdom, and to hold it open himself, so that it might be his hand and his aid which should lift us over the threshold. this is the redemption, and in this redemption we all share, not from the selfish angle of our individual salvation, but from the consciousness that, as we redeem are we redeemed, as we save are we ourselves salvaged, and that

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

c groups, conferring on them, by his power, the capacity to destroy that which is undesirable in the life of the disciples. forget not- 50- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust that the work of stimulating that which is needed is one of the major tasks of a master, and the power of a disciple to destroy that which limits him is greatly needed. souls of this ray, as they come into incarnation through desire, grasp. this expresses the nature of the force demonstration employed. there is a measure of violence in their technique. they eventually "take the kingdom of heaven by force" ray two. the energy of love-wisdom souls on this ray use the method of "gathering in, or "drawing into. the soul sets up a vibration (little as we may yet grasp

which is discussed in greater elaboration in a treatise on cosmic fire. the sacrifice of the angels, the death of the sons of god, the immolation of the mystic christ, the crucifixion in time and space of all living entities, called souls this is the theme of those books. this is the mystery hinted at in the world of scriptures, and this is the secret of the ages, which is only discovered by the souls of men as each of them enters individually into conscious relation with his own soul and discovers that which he has joyously done in the past, and so arrives at the realisation of that supreme sacrifice which he made with deliberation. in the early dawn of time itself and which, at some point in his career as a soul on earth, he consciously and symbolically re-enacts for the benefit of othe

ity. we should not forget that the work of the hierarchy at this time, and the task of the new group of world servers is primarily associated with ideas. the disciples and servers on the second ray are "busy building habitations for those dynamic entities whose function it has ever been to charge the thoughts of men and so to usher in that new and better age which will permit the fostering of the souls of men" so runs the old commentary, if i thus modernise its ancient wording. by magnetic, attractive, sympathetic understanding, and the use use of slow action, based on love, do the servers on this ray work. today their power is becoming dominant. ray iii. the servers on this ray have a special function at this time in stimulating the intellect of humanity, sharpening it and inspiring it. t

d of god. instinct intellect intuition> all of them leading up to lnsight. illumination in these words, sequentially presented, there is perhaps made clearer to us the fact of god's own vision. more is not possible until each of those words signifies something practical in our own inner experience. this quality of the inner vision with which the hierarchy are seeking to work and to develop in the souls of men (it would be of use to ponder on this last phrase, as it presents an aspect of hierarchical endeavor not hitherto considered in occult books) is an expression of the principle of continuance, which finds its distorted reflection in the word so often used by disciples: endurance. this principle of continuance constitutes the capacity of god to persist and "to remain" it is an attribute

f the kingdom of heaven is his, and he works consciously as one of the senior members of the hierarchy. but and this is of prime importance all these differentiations relate to grades of work and not to grades of persons; they indicate soul expansions but not graded contacts with personalities. according to the realised soul development upon the physical plane will be the response to the world of souls of which the occult hierarchy is the heart and mind. the guidance to which the adherents of many esoteric schools so often respond is not that of the hierarchy but that of the astral reflection of the hierarchy; they respond therefore to an illusory, distorted, man-made presentation of a great spiritual fact. they could, if they so chose, respond to the reality. apart from the ordinary occul

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3

f goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lord of liberation issue forth. let him bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely

h you must endeavour to work. the lords of form work entirely on and from the lower levels of the mental plane and with the energy of knowledge. the love aspect of the soul itself is inactive and, therefore, from the angle and vision of the great white lodge, motives are wrong and the objectives are selfish ones. this is true both of individuals and groups. forget not that these lords of form are souls of great age and unique blindness. but that later, in some far distant cycle, and when karma has worked upon them and the great law has exacted full payment for all wrong done, that they too will begin to develop the love aspect and to transmute their motives. you too must work from mental levels but knowledge and love must be called into play together, producing only those results which are

t are fully occupied with responsible work for us. all i would indicate to you is the necessity for preserving a due sense of proportion, a just sense of values and the avoidance of all fanaticism or tendency to crystallise. preserve, my brother, a sense of humour and a tendency to play, bearing in mind that relaxation is as much a part of the spiritual life as is the strenuous effort to save the souls of men or perhaps more truly aid them to invoke and evoke their own souls. when you do at times cast your eye over your personality equipment, noting its usefulness to the soul in time and space, i would ask you to note with care whether you are achieving a truly rounded-out development, and whether your time includes (as should the time of all executives) a due proportion of relaxation and

achievement is also demonstrated. from the place wherein your physical plane life is lived, let there go forth that which can heal and bless. nothing can stop this blessing; it speeds forth upon the wings of detachment and from a heart that has no care for- 403- discipleship in the new age- volume i copyright 1998 lucis trust itself; it goes upon its mission because you have learned to trust the souls of those with whom your lot is cast. i will give you the following eight sentences as seed thoughts for your meditation and would ask you to ponder them with care during the next eight months: 1st month upon my tower i stand and naught can reach me here. thus to the work which comes my way i dedicate myself. 2nd month only my soul can reach the point of strength whereon i stand and to my sou

ALICE A BAILEY13 PROBLEMS OF HUMANITY

regain her lost power by obstructing the work of the u.n. and by championing the cause of the smaller nations in europe. as the great powers play politics and angle for place and position, the masses of the people in every land great and small are full of fear and questioning; they are worn by the war, sick of insecurity, underfed and frightened as they look toward the future, tired to their very souls of fighting and quarrelling, weary of the tyranny of striking workmen, and wanting only to live in safety, to own the necessities of existence, to raise their children in a certain measure of civilized culture and to live in a land where there are sound economics, a living religion and an adequate educational system. in every country the great sin of separateness is again rearing its ugly he

the roman catholic church here faces her greatest opportunity and also her greatest crisis. catholicism is founded in ancient tradition, is assertive of ecclesiastical authority, is responsive to outer forms and rituals and in spite of a wide and beneficent philanthropy is quite unable to leave her children free. if the catholic church can change her techniques, can relinquish authority over the souls of men (which she has never truly had) and can really follow the way of the saviour, of the humble carpenter of nazareth, she can render a world service and set an example which will serve to enlighten the followers of every faith and of every branch of christianity. the problem of the freedom of the human soul and its individual relation to god immanent and god transcendent is the spiritual

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he was twice an avatar because he not only struck the keynote of the new age (over two thousand years ago) but he also, in some mysterious and incomprehensible manner, embodied in himself the divine principle of love; he was the first to reveal to men the true nature of god. the invocative cry of humanity (the second of the incentives producing a divine emergence) is potent in effect because the souls of men, particularly in concerted action, have in them something which is akin to the divine nature of the avatar. we are all gods, all the children of the one father, as the latest of the avatars, the christ, has told us. it is that divine centre in every human heart which, when awakened into activity, can call forth response from the high place where the coming one awaits his hour of appea

f his soul group and of the soul in all forms and has attained as christ had requested a stage of christlike perfection reaching unto the "measure of the stature of the fullness of the christ (eph. iv.13) beyond this generalisation, no intelligent person will attempt to go. when christ reappears, our knowledge will become more true and realistic; we shall know that we are eternally related to the souls of all men, and that we have a definite relationship to those who reincarnate with us, who are learning with us the same lessons and who are experiencing and experimenting with us. this proven and accepted knowledge will regenerate the very sources of our human living. we shall know that all our difficulties and all our problems are caused by our failure to recognise this fundamental law, wi

n the past we have had world saviours sons of god who have given to men a message which brought an increase of light to the people. now, in the fullness of time, and through the processes of evolution, there is emerging a group who will bring salvation to the world and who (embodying group ideas and emphasising the true meaning of the church of christ) will so stimulate and energise the minds and souls of men that the new age will be ushered in by an outpouring of the love, knowledge and harmony of god himself, as well as by the reappearance of the christ in whom all these three faculties of divinity will be embodied. religions in the past have been founded by a great soul, by an avatar, and by an outstanding spiritual personality. the stamp of their lives and words and teaching has been s

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

with its definitely recognised areas of expression, and the organisms which, in their turn, control and condition these areas will be helpful here. the important and non-important appear; the developing and the vestigial also emerge and under the law of correspondences aid in elucidating. in the great body of humanity there are certain areas which vibrate in unison and which attract to themselves souls of a certain quality and keynote; there is a magnetic interplay between countries (territories) and the nations which occupy them. this is not an arbitrary matter but due to magnetic interplay. it is also vibratory interplay, under the great law of attraction and repulsion which has much to do with the intercourse and relationships between nations. let us now look at a few of them. france is

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

mour: a world problem copyright 1998 lucis trust of the needed force. they see the glamour of the world, and seeing, they note behind it all the true, the beautiful, the real. thus through the eye of buddhi comes the power to drive away the veiling, swirling glamours of that glamorous world "they stand, they rest, and they observe. such are their lives and such the service that they render to the souls of men" i would commend these lines to your careful thought. they convey to you not only the field of your group service but also the desired attitude of the personal life of every member of the group. i would also like, at this point, to touch upon a factor of real importance in this work and to repeat my earlier warning: will you remember that the effort to free yourselves from irritation

group alignment and integration can now be regarded as completed and when it is really correctly accomplished, each meeting thereafter should see a more rapid integration and fusion and a greater brilliance of the sphere of light thus created. the sounding of om indicates both the fusion and the sphere of action because om is first of all sounded forth by the group soul (the realised unity of the souls of all the group members) and then as the soul upon the mental plane, and finally as the soul ready to function as lightbearer and distributor of light upon the astral plane. these are all symbolic ways of registering the inner reality and are an attempt to externalise force, for that is what all symbols and symbolic ways of acting are capable of doing; they thus serve to keep the workers at

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

sical and emotional comfort can be attained and the recognition of the mystical vision becomes possible. the second stanza was given out later and was intended to be a test and a "decision point in a time of crisis" let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely

ervice, but one which is in process of being transcended. the people in the world today are coming to realise (through suffering and its consequent reflection) that there is something greater than peace and that is the good of the whole, and not just individual, peaceful conditions or national peace. this re-orientation of the human consciousness is brought about by the determined attitude of the souls of men, massed and blended, organised and focussed by the vision of the general welfare of humanity. it was, however, essential that these distinctions in attitude should appear in their clarity and, therefore, we gave out the two stanzas of the great invocation separately and at different times. you learnt thereby the difference of attitude between the mass of well-meaning people in the wor

s as far as the earth is concerned and the individual on the earth is to be found in the words: transcending. the transcending cause. transmitting. the zodiacal constellations. transforming. the sun. the soul. transfiguring. the planets. to these i might add one word in connection with the earth and its humanity which is allied to all the above. this diagram five word is translated, for when the "souls of just men are made perfect" a process of translation takes place which lifts humanity off and away from the planet on to one or other of the seven cosmic paths to which our seven initiations form the entering doors. in connection with the human individual and his progress and initiation or translation from one state of consciousness to another, there is to be found a small replica of the a

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

young, very silly, very good looking and well dressed and in spite of my ostentatious holiness i was smart, intelligent, well educated and sometimes interesting- 21- the unfinished autobiography copyright 1998 lucis trust i have a sneaking respect for myself as i look back for i was so painfully shy and reticent that i suffered untold agonies as i screwed myself up to express this concern for the souls of strangers. apart from the fact that my aunt and my governess were religious people, what was it that made me so fixed in my spiritual aspiration and my determination to be straight good? that this determination took colouring from my religious environment has no real bearing on the question; i knew nothing different than to express my spirituality in attending the early communion service

tion to the witness of many others down the ages. all this time, i was given to good works. i was an ardent y.w.c.a. worker. i was present (on sufferance on account of my youth) at the meetings of the heads of the organisation, because my aunt was the president. i spent much time visiting at large house parties where i was welcome because i was alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved with rapidity in order to get rid of me, so pertinacious and earnest was i. at the same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in scotlan

n-political, but deeply international in its thinking. service is its keynote. its- 111- the unfinished autobiography copyright 1998 lucis trust members can work in any sect and any political party provided that they remember that all paths lead to god and that the welfare of the one humanity governs all their thinking. above everything else, this is a school in which a student is taught that the souls of men are one. i would like to add, also, that this is a school wherein belief in the spiritual hierarchy of our planet is scientifically taught, not as a doctrine but as an existent and demonstrable kingdom in nature. there has been much church teaching given about the kingdom of god and the kingdom of souls. these are but terms for the phrase used above, the spiritual hierarchy of the pla

for probationary disciples or for devotional aspirants. 2. the arcane school trains adult men and women so that they may take their next step upon the path of evolution. 3. the arcane school recognises the fact of the spiritual hierarchy of the planet and gives instruction in the mode whereby that hierarchy may be approached and entered. 4. the arcane school teaches the practical belief that the "souls of men are one" 5. the arcane school emphasises the necessity to live the spiritual life and rejects all claims to spiritual status. 6. the arcane school is non-sectarian, non-political, and international in its scope. 7. the arcane school emphasises no theological dogmas, but simply teaches the ageless wisdom, as recognised in all lands down through the ages. let us take each one of these f

major argument for the factual nature of the truth involved. the widespread acceptance of any truth down the ages and in every civilisation and culture is indicative of a divinely presented spiritual fact. today, the appeal of these truths must be mental and scientifically based and not simply emotional and mystical as has hitherto been generally the case. iv. the arcane school teaches that the "souls of men are one. this truth grows normally out of any consideration of the plan of evolution and proves to be a developing realisation of all who attempt to practise the rules of the spiritual life and so bring themselves under the laws which govern the kingdom of god. much teaching has gone out during the past three hundred years about brotherhood and fraternal relationship between men. in t

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

too much conversation, and the work done would not be adequately effective. from the physical standpoint, they work alone; from the true inner standpoint, they work in the closest cooperation. here are the first rules which i would have the student master: preliminary rules for radiatory healing 1. by an act of the will, after making your own quick, conscious alignment, link up as a soul with the souls of your group brothers. then link up with their minds, and then with their emotional natures. do this by the use of the imagination, realising that energy follows thought and that the linking process is inevitable, if correctly done. you can then function as a group. then forget about the group relation and concentrate upon the work to be done. 2. within yourself, then, link soul and brain a

on of the endocrine system, its glands and their subtle relationships. at present there is little coherent and integrated work done in unison by the four groups: 1. physicians and surgeons orthodox and academic. 2. psychologists, neurologists and psychiatrists. 3. mental healers and new thought workers, plus unity thinkers and christian scientists. 4. trained disciples and those who work with the souls of men. when these four groups can be brought into close relation, and can work together for the release of humanity from disease, we shall then arrive at an understanding of the true wonder of the human being. we shall some day have hospitals in which the four phases of this one medical and remedial work will proceed side by side and in the fullest cooperation. neither group can do a comple

the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the human fear of death is primarily caused because the orientation of the kingdom of souls, the fifth kingdom in nature, has been (until relatively late in the world's cycle) towards form expression and towards the necessity of seeking experience through matter, in order eventually freely to control it. the percentage of the souls of those who are oriented away from expression in the three worlds is relatively so small, in proportion to the total number of souls demanding experience in the three worlds, that, until the cycle or era which we call the christian, it might be stated that death reigned triumphant. today, however, we are on the eve of seeing a complete change in this condition, owing to the fact that humani

hat is also why war is not murder, as many well-meaning fanatics consider it; it is the destruction of forms with the beneficent intent (if one could scrutinise divine purpose) of the planetary logos. however, it is the motives of the originators of war on the physical plane which make them evil. if war did not take place, the planetary life would, through what we call "acts of god" call back the souls of men on a large scale in line with his loving intention. when evil men precipitate a war, he brings good out of evil. you can see, therefore, why the occult sciences lay the emphasis upon cyclic law, and why there is a growing interest in the science of cyclic manifestation. death appears frequently to be so purposeless; that is because the intention of the soul is not known; past developm

nvocation for relief from agony, despair and fruitless effort goes out from here to there" all this upheaval of the "soil" of the world spiritual, psychological and physical all this disruption of the forms and of the familiar contours of our planetary life, had to take place before there could come the emergence of the hierarchy into the public consciousness; all this had to do its work upon the souls of men before the new age could come in, bringing with it the restoration of the mysteries and the rehabilitation of the peoples of the earth. the two go together. this is one of the major points which i am seeking to make. the disruption, disintegration and the completely chaotic conditions existing for the past five hundred years within all the kingdoms of nature have at last worked their

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ccult obedience is developed. this is not obedience to man-made rules or school obediences, but involves soul obedience. 3. this is a school wherein belief in the hierarchy is scientifically taught, not as a doctrine but as an existent and provable natural kingdom; the rules of the ashram and the dual life of the disciple are emphasised. 4. this is a school wherein the student is taught that "the souls of men are one" 5. no claim for place or power is made, and the claim of being an initiate is never heard. the headquarters group and the workers in the school are there because of spiritual inclination. 6. the arcane school is non-sectarian, non-political and international in its thinking. service is its keynote. its members can work in any sect and in any political party, provided they rem

copyright 1998 lucis trust rays, with one difference, are the same as yours. in twenty-five years' time enough work will have been done by groups such as yours so that the pattern of unity in the world will be distinctly seen. the theory will be comprehended and much straight application will be made. unity will become a definite world goal in a sense different to the present one. the words "the souls of men are one" will be recognised doctrine of every world faith. so go on with the work of unifying, my brother in rain or shine. i have asked myself what i could suggest to you for meditation. the vision you have, and i believe will never lose it. definitely planned meditation is not so easy for you, and yet in order to make the vision factual meditation is a basic essential, for just as i

hinders your pledged- 395- discipleship in the new age- volume ii copyright 1998 lucis trust service. you have progressed beyond the stages of set meditations and definite forms; your requirement at this time is to start each day of your life with a steadily deepening period of spiritual recognition. in that period, you do four things: 1. you render recognition to your own soul a. as one with the souls of men. b. as steadily fulfilling its life purpose. 2. you render recognition to the ashram with which you are connected and to the group of co-workers with whom you are determined to cooperate. 3. you render recognition to me, your master, d.k, by a flash of thought and of love. 4. you recognise your personality as a divine server. if you follow this apparently very simple procedure in the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to

ed humanity. the battle of discrimination was opened, and humanity became active upon the field of kurukshetra. where there is no conscious response to a condition and no registered awareness, there is no problem of responsibility, as far as the soul is concerned. in atlantean times, this condition was evoked and hence the problem facing the race today; hence the task of the hierarchy to free the souls of men from the surrounding glamour and to enable them to achieve liberation. the culmination of the issue and the controversy, then initiated, is now upon us. the third function, therefore, of the group can be grasped at this time, and eventually this branch of the hierarchical effort can find due expression upon earth. from the above analysis of opportunity it is evident how the groups hav

n he knows something of illumination in the technical and academic sense, and of the power of light to dispel illusion. disease is not an illusion; it is a definite effect of a real cause from the standpoint of average humanity. when healers can work mentally, they deal with the causes of disease and not with the effects. 4. those healers whose soul contact is established and who work through the souls of people, enabling them therefore- 29- the externalisation of the hierarchy copyright 1998 lucis trust a. to stand in spiritual being b. to work, free from illusion c. to achieve true perspective upon the physical plane d. to coordinate the personality and the soul so that the will of the inner spiritual man can work out upon the physical plane. 5. those who can work (as is eventually inten

. for them, you must think; for them, you must pray; for them, you must have faith and above all else at this time for them you must act. the work of reconstruction lies in the future. the demand today is for the building of a bulwark of defence around humanity; then having fulfilled every physical plane requirement to stand immovable. but you must stand with faces turned towards the enemy of the souls of men, ready to do battle, literally and physically, ready to take every needed step to drive the enemy back, and ready to sacrifice to the uttermost so that he may advance no further. your work will, therefore, be of a threefold nature. on the levels of mental consciousness, your vision of the need and of the future will be clear, inspiring you and enabling you to be a source of strength t

ong the lines of power which you may thus succeed in setting up may come that which is needed to release humanity from the thraldom of evil, provided the nature of the sacrificial will is somewhat understood by you. let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here, the love to carry forth the work is widely

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

invocation for relief from agony, despair and fruitless effort goes out from here to there" all this upheaval of the "soil" of the world spiritual, psychological and physical all this disruption of the forms and of the familiar contours of our planetary life had to take place before there could come the emergence of the hierarchy into the public consciousness; all this had to do its work upon the souls of men before the new age could come in, bringing with it the restoration of the mysteries, and the rehabilitation of the peoples of the earth. the two go together. this is one of the major points which i am seeking to make. the disruption, disintegration and the completely chaotic conditions existing for the past five hundred years within all the kingdoms of nature have at last worked their

the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law. the work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya; this must provide, in time and space, the forms through which the plans of the hierarchy can materialise, the souls of all forms can be subjected to the needed experience, and so progress towards the fulfillment of the will of god. maya is not something to be destroyed, dissipated, dissolved or negated. maya is in reality an aspect of time, and connotes to the initiate the mass of creative forces with which he must work; these are swept into form generation and activity, and embody in the transitional, ep

t and the spiritual "pull" which draws the soul, incarnated in the body, towards the ashram. this pull is directed towards the world of souls which is, through its manifesting units, undergoing experience in the school of life, yet overshadowed by the soul on its own level. it is this overshadowing soul which absorbs and utilises the magnetic power and which, from soul levels, transfers it to the souls of men. there is still another point upon which i would like to touch. owing to the fact that the law which governs the hierarchy is the second systemic law, the law of attraction, students are apt to think that magnetism is a second ray quality. they are right in so far that all the systemic laws are expressions of the life of god through the medium, at this time, of the second ray, which m

ivity as i shall attempt to show you. in many ways, this particular instruction is one of the most important i have yet given because of its essential and obvious implications. we will therefore study the fourth initiation and its relation to the fourth ray of harmony through conflict. this fourth ray, as you have several times been told, is out of incarnation, as far as the reincarnating egos or souls of men are concerned. from another angle, however, it is always active and ever present, because it is the ray which governs the fourth kingdom in nature, the human kingdom in the three worlds of strictly human evolution. it is the dominant energy, always exerting pressure upon the fourth kingdom; this pressure began to exert itself primarily towards the end of the fourth human race, the atl

calm, dispassionate and loving understanding; let them demonstrate in their environment the qualities which will establish right human relations and show on a small scale the behaviour which will some day characterise enlightened humanity; let them not be discouraged, but let them hold firmly to the conviction of the inevitable spiritual destiny of humanity; let them realise practically that "the souls of men are one" and learn to look beyond the immediate outer seeming to the inner (and sometimes remote) spiritual consciousness; let them know that the present world conflict will be terminated. the perfect outcome of the conflict will necessarily be lacking, for perfection is not yet possible to man; nevertheless, a situation can be brought about which will permit the return of the christ

ALICE BAILEY THE LABOURS OF HERCULES

worlds of form. the atmosphere grew stifling, the darkness steadily more intense. and yet his will was firm. this steep descent continued long and long. alone, yet not all alone, he wandered on, for when he sought within he heard the silvery voice of the wisdomgoddess, athena, and the strengthening words of hermes. at length he came to that dark, envenomed river called the styx, a river that the souls of the deceased must cross. an obolus or penny had to be paid to charon, the ferryman, that he might take them to the other side. the somber visitor from earth affrighted charon, and forgetting the fee, he ferried the stranger across. hercules at last had entered hades, a dim and misty region where the shades, or better said, the shells of those departed flitted by. when hercules perceived m

AN INTRO TO STUDY OF THE KABALAH

incorporeal beings, clothed in a garment of light, and are set over the several heavenly bodies, the planets, over the elemental forces, and over seasons, times, etc; they are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first co

APOCRYPHON OF JOHN

s for thy sake that everything has come into being and everything will return to thee. i shall praise and glorify thee and the autogenes and the aeons, the three: the father, the mother, and the son, the perfect power "and he placed his son seth over the second aeon in the presence of the second light oriel. and in the third aeon the seed of seth was placed over the third light daveithai. and the souls of the saints were placed (there. and in the fourth aeon the souls were placed of those who do not know the pleroma and who did not repent at once, but who persisted for a while and repented afterwards; they are by the fourth light eleleth. these are creatures which glorify the invisible spirit "and the sophia of the epinoia, being an aeon, conceived a thought from herself and the conception

are not affected by anything except the state of being in the flesh alone, which they bear while looking expectantly for the time when they will be met by the receivers (of the body. such then are worthy of the imperishable, eternal life and the calling. for they endure everything and bear up under everything, that they may finish the good fight and inherit eternal life" i said to him "lord, the souls of those who did not do these works (but) on whom the power and spirit descended (will they be rejected" he answered and said to me "if) the spirit (descended upon them, they will in any case be saved, and they will change (for the better. for the power will descend on every man, for without it no one can stand. and after they are born, then, when the spirit of life increases and the power c

be saved, and they will change (for the better. for the power will descend on every man, for without it no one can stand. and after they are born, then, when the spirit of life increases and the power comes and strengthens that soul, no one can lead it astray with works of evil. but those on whom the counterfeit spirit descends are drawn by him and they go astray" and i said "lord, where will the souls of these go when they have come out of their flesh" and he smiled and said to me "the soul in which the power will become stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons" and i said "lord, those, however, who have not known to whom they belong, where will th

BAPHOMANTIS LUCIFERIAN SATANIC MASS

e the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let there be ecstasy a

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

have taken over as head protector of samy after pehar left. these details will be examined in chapter 5. 49 the g nkhang (mgon khang) is the chapel found within most monasteries that houses the statues of the protector deities. 32 samye on his way from lhasa to tsetang (rtse thang).50 according to popular belief this chamber is supposed to be the place where tsi u dmar po sits in judgement of the souls of men, an activity assigned otherwise by orthodox traditions to yama, the ruler of the hells. the chamber is said to have only one extremely narrow window, and legends claim that through this fissure the souls of the dead have to squeeze through at night-time, in order to appear before tsi u dmar po. as some of them find it rather difficult to pass, one is able as the legend tells to see ar

59 for further information on the glud gong ritual. 51 de nebesky-wojkowitz 1998, pp. 167-168. 52 this temple is synonymous with what de nebesky-wojkowitz previously refers to as the jo bo gtsug lag khang and is the jokhang temple, an ancient and important temple at the center of lhasa. 33 form of dpal ldan lha mo. it contains a smaller room whose entrance is, just like in samye, kept closed. the souls of the dead who are supposed to enter this room, have to creep inside through a narrow fissure.53 this account not only provides greater detail on understanding the soul as the "last breath" in this context, but also suggests the fluidity that many elements in these protector deity traditions possess. part of the difficulty in classifying these divinities is no doubt due to the sharing of po

inflicted during the cultural revolution. the medium no longer resides at the jokwukhang and there is no conclusive evidence to suggest that the tsiu marpo mediumship even exists anymore. if this oracle tradition still persists, it most likely made its way to india along with the nechung oracle.54 the g nkhang is now on the second floor of the temple rather than the first, and the room where the souls of the dead are meant to congregate for judgment no longer exists (figure 7).55 the jokwukhang, however, does have a central chapel on the second floor where the main statue of tsiu marpo resides (figure 8. several other statues of deities also reside within the room. notably, there are seven deities lined up behind the main statue of tsiu marpo. while these deities do not specifically repre

BLAVATSKY H P ANTHROPOGENESIS

pents, entwined around the rod, are phallic symbols of jupiter and other gods who transformed themselves into snakes for purposes of seducing goddesses- but only in the unclean fancies of profane symbologists. the serpent has ever been the symbol of the adept, and of his powers of immortality and divine knowledge. mercury in his psychopompic character, conducting and guiding with the caduceus the souls of the dead to hades and even raising the dead to life with it, is simply a very transparent allegory. it shows the dual power of the secret wisdom: the black and the white magic. it shows this personified wisdom guiding the soul after death, and its power to call to life that which is dead- a very deep metaphor if one thinks over its meaning. every people of antiquity reverenced this symbol

in gnostic literature. 563- xxiv. the cross and the pythagorean decade. 573- xxv. the mysteries of the hebdomad. 590 saptaparna. 590 the tetraktis in relation to the heptagon. 598 the septenary element in the vedas. it corroborates the occult teaching concerning the seven globes and the seven races. 605 the septenary in the exoteric works. 611 seven in astronomy, science and magic. 618 the seven souls of the egyptologists. 630[[vol. 2, page 449] book ii- part ii- esoteric tenets corroborated in every scripture. in view of the strangeness of the teachings, and of many a doctrine which from the modern scientific stand-point must seem absurd, some necessary and additional explanations have to be made. the theories contained in the second part of the stanzas are even more difficult to assimil

wither. it remains verdant till the last days of the golden age. then the norns- the three sisters who gaze respectively into the past, the present, and the future- make known the decree of fate (karma, orlog, but men are conscious only of the present. but when gultweig comes (the golden ore "the bewitching enchantress who, thrice cast into the fire, arises each time more beautiful, and fills the souls of gods and men with unapproachable longing, then the norns. enter into being, and the blessed peace of childhood's dreams passes away, and sin comes into existence with all its evil consequences" and karma (see "asgard and the gods" p. 10-12. the thrice purified gold is- manas, the conscious soul. with the greeks, the "ash-tree" represented the same idea. its luxuriant boughs are the sidere

nterpreter- the "word" by mouth; the logos, or verbum. now, mercury, besides being born on mount cyllene among shepherds, is the patron of the[[footnote(s* by very few though, for the creators of the material universe were always considered as subordinate gods to the most high deity* lydus i, c. ledrenus, i. c[[vol. 2, page] 542 the secret doctrine. latter. a psychopompic genius, he conducted the souls of the dead to hades and brought them back, an office attributed to jesus, after his death and resurrection. the symbols of hermes-mercury (dii termini) were placed along and at the turning points of highways (as crosses are now placed in italy) and they were cruciform* every seventh day the priests anointed these termini with oil, and once a year hung them with garlands, hence they were the

a deep sleep (the "sleep of siloam" it is called to this day among the initiates in asia minor, in syria, and even higher egypt. he was allowed to remain in this state for three days and three nights, during which time his spiritual ego was said to confabulate with the "gods" descend into hades, amenti, or patala (according to the country, and do works of charity to the invisible beings, whether souls of men or elemental spirits; his body remaining all the time in a temple crypt or subterranean cave. in egypt it was placed in the sarcophagus in the king's chamber of the pyramid of cheops, and carried during the night of the approaching third day to the entrance of a gallery, where at a certain hour the beams of the rising sun struck full on the face of the entranced candidate, who awoke t

BLAVATSKY H P COSMOGENESIS

and the eastern metaphysicians, especially the vedantins, are all idealists. the occultists are also of the extreme esoteric vedantin school, and they call the one life (parabrahm, the great breath and the whirlwind; but they disconnect the seventh principle entirely from matter or any relation to, or connection with it[[vol. 1, page] 227 the egyptian system. of the seven principles or the "seven souls of man* the book of the dead gives a complete list of the "transformations" that every defunct undergoes, while divesting himself, one by one, of all those principles- materialised for the sake of clearness into ethereal entities or bodies. we must, moreover, remind those who try to prove that the ancient egyptians knew nothing of and did not teach reincarnation, that the "soul (the ego or s

g principle. spirit (atman) is one- and indiscrete. it is not in the tiaou. for what is the tiaou? the frequent allusion to it in the "book of the dead" contains a mystery. tiaou is the path of the night sun, the inferior hemisphere, or the infernal region of the egyptians, placed by them on the concealed side of the moon. the human being, in their[[footnote(s* vide in part ii, book ii "the seven souls of man" the divisions made respectively by messrs. gerald massey and franz lambert* another suggestive analogy between the aryan or brahmanical and the egyptian esotericism. the former call the pitris "the lunar ancestors" of men; and the egyptians made of the moon-god, taht-esmun, the first human ancestor. this "moon-god "expressed the seven nature-powers that were prior to himself, and wer

mmensely by the learning and wisdom he would thus acquire. such was the exoteric reason given. it is easy to see whence the primal idea of this dual, janus-like character of the serpent: the good and the bad. this symbol is one of the most ancient, because the reptile preceded the bird, and the bird the mammal. thence the belief, or rather the superstition, of the savage tribes who think that the souls of their ancestors live under this form, and the general association of the serpent with the tree. the legends about the various things it represents are numberless; but, as most of them are allegorical, they have now passed into the class of fables based on ignorance and dark superstition. for instance, when philostratus narrates that the natives of india and arabia fed on the heart and liv

le. under the busts is the letter[[omega] repeated seven times in a line, reminding one of the 'names. very remarkable also is the line of characters, apparently palmyrene, upon the legs of the first anubis. as for the figure of the serpent, supposing these talismans to emanate not from the isiac but the newer ophite creed, it may well stand for that "true and perfect serpent" who leads forth the souls of all that put their trust in him out of the egypt of the body, and through the red sea of death into the land of promise, saving them on their way from the serpents of the wilderness, that is, from the rulers of the stars (king's "gnostics" p. 366) and this "true and perfect serpent" is the seven-lettered god who is now credited with being jehovah, and jesus one with him. to this seven-vow

ious as of all unconscious being" though the esoteric school rejects the idea of anything being "unconscious- save on this (our) plane of illusion and ignorance. at this stage of the second creation, the second hierarchy of the manus appear, the dhyan chohans or devas, who are the origin of form (rupa: the chitrasikhandina (bright-crested) or the riksha- those rishis who have become the informing souls of the seven stars (of the great bear* in astronomical and cosmogonical language this creation relates to the first stage of cosmic-life, the fire-mist period after its chaotic stage* when atoms issue from laya (iii) the third (the indriya) was the modified form of ahankara, the conception of "i (from "aham "i) termed the organic creation, or creation of the senses (aindriyaka "these three w

BOOK OF ENOCH

out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everything, a

judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17] and now all the righteous will be humble, and will live until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteousness

from there, i went to another place, and he showed me in the west a large and high mountain, and a hard rock, and four beautiful places. 22.2] and inside, it was deep, wide, and very smooth. how smooth is that which rolls, and deep and dark to look at! 22.3] then raphael, one of the holy angels who was with me, answered me, and said to me "these beautiful places are there so that the spirits, the souls of the dead, might be gathered into them. for them they were created; so that here they might gather the souls of the sons of men. 22.4] and these places they made, where they will keep them until the day of judgment, and until their appointed time, and that appointed time will be long, until the great judgment comes upon them. 22.5] and i saw the spirits of the sons of men who were dead and

he will complain about him until his offspring are destroyed from the face of the earth, and from amongst the offspring of men, his offspring perish" 22.8] then i asked about him, and about judgment on all, and i said "why is one separated from another" 22.9] and he answered me, and said to me "these three places where made, in order that they might separate the spirits of the dead. and thus the souls of the righteous have been separated; this is the spring of water, and on it the light. 22.10] likewise, a place has been created for sinners, when they die, and are buried in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse, fo

ed in the earth, and judgment has not come upon them during their life. 22.11] and here their souls will be separated for this great torment, until the great day of judgment and punishment and torment for those who curse, forever, and of vengeance on their souls. and there he will bind them forever. verily, he is, from the beginning of the world. 22.12] and thus a place has been separated for the souls of those who complain, and give information about their destruction, about when they were killed, in the days of the sinners. 22.13] thus a place has been created, for the souls of men who are not righteous, but sinners, accomplished in wrongdoing, and with the wrongdoers will be their lot. but their souls will not be killed on the day of judgment, nor will they rise from here" 22.14] then i

BOOK OF BLACK SERPENT

e that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are

BUDGE E

xts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches which he maketh p

one hand, and flourishes a large knife in the other. 6. three foes of osiris lying on their backs; round the right arm of each a rope is tied, and the other ends of the three ropes are in the hands of a god called anku. the passage which refers to these reads: click to view anku fettering the foes of osiris. p. 151 click to view (left) sa-tathenen (right) the serpent afu-tem. click to view divine souls of the seventh hour. p. 153 [paragraph continues "the majesty of this god saith--o ye spirits who are hostile to osiris, who have rebelled against the governor of the tuat, your hands and arms are fettered, and [ye] are tied tightly with bonds, and your souls are kept under ward, and your shades are hacked in pieces, anku hath drawn the cords about you so tightly that ye shall never be able

on their heads the double crown of the south and north; the first is called sa-tathenen, the name of the second is wanting, and the third is called mam, or maat. 8. a huge serpent, which bears on its back a god in a sitting posture; the god is called afu-tem, and the remains of the text which refers to him say that he shoots forth his flame at those who rebel against osiris, and that he eats the souls of the enemies of the god. p. 154 in the lower register are- click to view heru-her-khent-f. 1. the god heru-her-khent-f, seated on a throne, as his name implies. he is hawk-headed, and wears the solar disk encircled by a serpent; in his right hand is the symbol of life, and in his left a sceptre. the other forms of his name are# and. of this god it is said "the work of this figure who is in

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

n or deforestation. wophe wophe, or white buffalo calf woman, is the sacred creator woman of the lakotas and other peoples of the american plains. legend says she fell from a meteor and as she began her earth walk, she was discovered by two young lakota scouts who were hunting for buffalo. she wore a pure white buckskin dress, her long hair flowing behind her like a sea of corn. she sang into the souls of the men that each should act on his thoughts. eagerly the first, not recognising her sacred nature, hurried towards her and a white mist covered them. the sound of rattlesnakes was heard and when the cloud lifted, there were only the bones of the young man. she told the other to inform the elders of the tribe that she would come to them next morning with a great gift for the people. a hug

lise healing rays being sent to the rainforests. moss agate also protects against food cravings and obsessions. amber known as the honey stone, because of its great antiquity and soft, warm touch, amber is said to contain the power of many suns and has the power to absorb negativity and protect the user from harm. it will also melt any emotional or physical rigidity. in the chinese tradition, the souls of tigers pass into amber when they die and so it is also a gem of courage in the face of unfairness or hostility. above all, it protects children, especially from falls and bullying, and increases their self-esteem (coral also does this. brilliant for soothing anxiety and creating a golden shield of protection that mingles power with kindness and a sense of perspective, amber is said to pro

and older people in all aspects of their lives. it guards against bad dreams and endows the wearer with the emotional strength to face the ending of a natural phase. lapis lazuli known as the eye of wisdom and the stone of the gods, lapis lazuli jewellery is mentioned in an ancient egyptian papyrus dating from over 3,000 years ago as having healing powers. the sumerians believed it contained the souls of their gods and goddesses and as such would endow them with magical powers, and the goddess ishtar was famed for her beautiful necklaces of this crystal. in egypt, lapis lazuli was first used in a powdered form for eye make-up as protection against the evil eye. lapis lazuli counteracts insomnia and the inability to communicate, and is a powerfully protective stone against all pettiness, s

ands in the east and his colour is yellow. michael archangel of the sun and light, michael is the warrior angel. he appeared to moses as the fire in the burning bush and saved daniel from the lions' den. as commander of the heavenly hosts, michael, with his flaming sword, drove satan and his fallen angels out of the celestial realms; as angel of judgement, he also carries a scale for weighing the souls of the dead. according to the koran, the cherubim were created from michael's tears. he offers power to overcome any obstacles and challenges, and brings wisdom and illumination as to the right path. michael stands in the south and his colour is gold. gabriel archangel of the moon, the messenger archangel and the heavenly awakener, gabriel appears many times in the bible. he visited the virg

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

DIABOLUS

n effect his muse but also deeply a part of his being. it took her emergence to bring him again to consciousness, to want to accomplish. dead matter also relates a powerful enigma in zoroastrian religious lore. from the denkard, a specific section related to the dead and the demons which inhabit the body of the yatus, those who practice witchcraft in accordance with ahriman. be it known that, the souls of worshippers of daevas and of deceitful ashmoghs, owing to their impure nature, although (located) in a living body, are, according to the religion (as if) possessing a dead body; and that body with life is considered as (fit) for hell; hence there is a danger of their pollution and bad qualities reaching mazdayasnians through mutual intercourse with them; therefore (the mazdayasnians) mus

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

is done either consciously or unconsciously. grimoire: in french "grammar. a text on magick (q.v. the famous classic ones are all incomplete and should serve as guides only. a book of magickal practices, usually anonymous or pseudonymous. the word may have been introduced into english by a. e. waite (q.v, at least, the oxford english dictionary cites waite as it's first source. gros-bon-ange: the souls of the dead that are venerated in voudoun (q.v) worship. see voodoo. g'uph: the physical body as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four

DION FORTUNE MYSTICAL QABALA

gel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz. archangel: sandalphon. choir of angels: ashim, souls of fire. mundane chakra: cholem ha yesodoth, sphere of the elements. spiritual experience: vision of the holy guardian angel. virtue: discrimination. mystical qabala page 181 vice: avarice. inertia. correspondence in the microcosm: the feet. the anus. symbols: altar of the double cube. the equal-armed cross. the magic circle. the triangle of art. tarot cards: the four tens. ten of wands: opp

DION FORTUNE PSYCHIC SELF DEFENSE

up into other dimension. as body after body engages, the vortex goes up the planes. in all cases the physical, etheric and astral bodies are involved; the vortex therefore always reaches as far as the astral plane; a soul upon the astral plane may be drawn into this vortex if it is ripe for incarnation, and thus enter the sphere of the parents. if the vortex extends higher than the astral plane, souls of a different type may enter this sphere, but such extension is rare, and therefore it is said that man is born of desire, for few are born of anything else. but this vortex may not only extend vertically up the planes (speaking metaphorically, but it may also, under certain conditions, be deflected, as it were, out of the normal human line of evolution, so that its open end extends into th

y was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attacked by the devil, who visited their members. george moore, in his exceedingly interesting study of convent life, sister theresa, gives an account of an outbreak of "counterparts" among the younger nuns, in which they formed liaisons with angelic lovers, who were supposed to be the souls of those who were drowned in the flood. we read in genesis and in the book of enoch that the sons of god mated with the daughters of men, and the demonic race was the result. the folk-lore of every country contains instances of the mating of humans with elementals, usually with disastrous consequences. classical literature is full of stories of the visits of gods and goddesses to human kind

DONALDTYSON GHOSTS

aken in newby church, yorkshire) do ghosts exist? of course they do. why else would tens of thousands of people from all nations around the world and all periods in human history report seeing them under more or less similar circumstances? the question you should be asking yourself is, granted that ghosts exist- what are they? the most important thing to know about ghosts is that they are not the souls of dead people returned to communicate with the living. dead is dead. unless you believe in the reincarnation of the lower soul with the memories of its past lives intact, there is no coming back (i do not believe in the reincarnation of the personality and memory. neither are ghosts physically present when you see them. they are present in the astral world which always overlaps the physical

DONALDTYSON NECRO

they can sometimes be induced by devotion, sometimes by magic, but they can never be comprehended. for this reason, they will never be accepted by rationalists, no matter how many eye-witnesses testify to their existence. return hn home resources demons bios fiction tyson the truth about necromancy (edward kelley and paul waring raising the dead) necromancy is the magic of communicating with the souls of the dead for the purpose of obtaining useful information. the word literally means corpse (nekros) divination (manteia. it is one of the most ancient forms of magic. a large part of primitive shamanism, from which all forms of magic derive, was about communicating with the spirits of dead ancestors. we see this in modern voodoo, which is essentially a religion of ancestor worship that has

ancestor worship that has evolved a pantheon of gods and goddesses who fulfill the roles of great ancestors to all the people. what sets necromancy apart from ancestor worship is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is of no consequence. necromancers compel the souls of the dead to reveal their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge to establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin, hair and fingernails of corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful, si

ss mediumistic abilities to hear psychically the words of the spirit, or to gain the information of the spirit through other forms of communications. oftentimes the shade of the dead, called up by the necromancer, merely pointed in the direction where his treasure lay buried, or silently led the necromancer to the spot. in my opinion, it is not possible to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for examp

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopolis of the greek writers (h?liou'polis, strabo, xvii, 1, 2

/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth b

fore ra-heru-khuti. chapter cx. the beginning of the chapters of the fields of peace, and of the chapters of coming forth by day, and of going into, and of coming forth from, the underworld, and of attaining unto the fields of reeds, and of being in the fields of peace. vignette: the fields of peace. chapter cxi (this chapter is now known as chapter cviii) chapter cxii. the chapter of knowing the souls of pe. vignette: horus, mesthi, and ha-pi. chapter cxiii. the chapter of knowing the souls of nekhen. vignette: horus, tuamautef, and qebhsennuf. chapter cxiv. the chapter of knowing the souls of khemennu (hermopolis. vignette: three ibis-headed gods. chapter cxv* the chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of annu. vignette: the d

knowing the souls of nekhen. vignette: horus, tuamautef, and qebhsennuf. chapter cxiv. the chapter of knowing the souls of khemennu (hermopolis. vignette: three ibis-headed gods. chapter cxv* the chapter of coming forth to heaven, of passing through the hall of the tomb, and of knowing the souls of annu. vignette: the deceased adoring thoth, sau and tmu. chapter cxvi [the chapter of] knowing the souls of annu. vignette: the deceased adoring three ibis-headed gods. chapter cxvii. the chapter of taking a way in re-stau. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (28 of 36 [8/10/2001 11:22:56 am] vignette: the deceased, holding a staff in his hand, ascending the western hills. chapter cxviii. the chapter of coming forth from re-stau. vignette: the de

of a mummy lying on a bier like khat "body" indicates a body which has obtained a degree of knowledge[2] and power and glory whereby it becomes henceforth lasting and incorruptible. the body which has become a sahu has the power of associating with the soul and of holding converse with it. in this form it can ascend into heaven and dwell with the gods, and with the sahu of the gods, and with the souls of the righteous. in the pyramid texts we have these passages- the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (4 of 21 [8/10/2001 11:23:20 am] 1. thes-thu teta pu un-thu aaa peh-tha hems-k rise up thou teti, this. stand up thou mighty one being strong. sit thou xent neteru ari-k ennu ari en ausar em het-aa amt annu with the gods, do thou that which did osiris in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s 21 lious party of angels who were driven from heaven along with him; that lucifer in his exile created this world with its inhabitants, where he reigned, and where all was evil. it is alleged that the albigenses further believed that, for the reestablishment of order, god produced a second son, jesus christ. furthermore the catholic writers on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies in punishment of their crimes. following the murder of the legate of pope innocent iii, who was sent to root out the heresy, a crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, they m

the name of hallowe en. all hallow s eve, as observed in the church of rome, corresponds with the feralia of the ancient romans, when they sacrificed in honor of the dead, offered up prayers for them, and made oblations to them. in ancient times, this festival was celebrated on february 21, but the roman church transferred it to november 1. it was originally designed to give rest and peace to the souls of the departed. in some parts of scotland, it is still customary for young people to kindle a fire, called a hallowe en bleeze, on the tops of hills. it was customary to surround these bonfires with a circular trench symbolic of the sun. in perthshire, the hallowe en bleeze is made in the following fashion. heath, broom, and dressings of flax are tied upon a pole. the torch is lit; a youth

toms have merged with the bonfire ceremonies of guy fawkes day, on november 5th, when effigies of the conspirator who tried to blow up the houses of parliament are burnt all over the country and fireworks set off. in the united states, halloween has become one of the most celebrated holidays of the year. it combines a harvest festival with the ancient associations of halloween with demons and the souls of the dead. today almost totally secularized, it has become a society-wide costume party. the practice of trick or treat has lost all conscious associations with the older practice, when fruit or candies were gained from neighbors, a relic of the custom of food offerings for the dead. modern wiccans and neo-pagans have revived the eve of november 1 as the pagan new year, which they term sam

mysterious manner bound up with the soul, if not identified with it) are not mentioned by the survivors, and any among them possessing the same name change it for another. apparitions appeared in many shapes; it might take a human form, or the form of a beast, bird, or fish. animal ghosts were common among native americans in both north and south america. certain african tribes believed that the souls of evil-doers became jackals (a scavenger animal) on the death of the body. the tapuya indians of brazil thought the souls of the good entered into birds, and this belief was of rather wide diffusion. when the apparition was in human shape it was generally an exact counterpart of the person it represented, and, like the apparitions reported in more recent times, its dress was that worn by th

with the proper ceremonial rites, if this had not been done, for a spirit cannot have any rest until the burial rite has been duly performed. in china, the most common ghost was that of a person who had been murdered, and sought revenge on his murderer. in australia, the spirit of one who had been murdered, or had died a violent death, was also considered likely to walk abroad. in many lands, the souls of women who died in childbirth were supposed to become spirits of a particularly malignant type that dwelled in trees and tormented passers-by. the eastern europeans believed the neglect of proper burial procedures led the deceased to continued existence as a vampire. such attention to burial procedures had several very practical benefits. the family in charge of the burial of a deceased re

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

. levi, eliphas. transcendental magic. london: george redway, 1896. rev. ed. london: william rider, 1923. paracelsus. the archidoxes of magic. translated by robert turner. london, 1656. reprint, new york: samuel weiser, 1975. medieval magic in the belief of the medieval professors, the science of magic conferred upon the adept power over angels, demons (see demonology, elementary spirits, and the souls of the dead, the possession of esoteric wisdom, and actual knowledge of the discovery and use of the latent forces and undeveloped energies resident in man. this was supposed to be accomplished by a combination of will and aspiration, which by sheer force germinated an intellectual faculty of psychological perception, enabling the adept to view the wonders of a new world and communicate with

t. divinatory practices such as astrology and the tarot have been redefined as counseling methodologies, and wiccans have joined together to denounce anti-witchcraft activities as religious bigotry. in ancient times, it was believed that apparent deviations from natural law involved mysterious and miraculous supernatural or occult (i.e, hidden) laws, deriving from gods, invisible entities, or the souls of the dead. the rituals of magic were designed to evoke entities and spirits, to ward off misfortune, or to perform actions in defiance of natural law, such as obtaining knowledge of distant or future events, causing injury or death to one s enemies, or securing sudden wealth (usually in the form of gold. in most tribal cultures, shamans or similar practitioners claimed the specialized abil

kindersley, these were devils of hindustan mythology. some of the hindus believed that the paigoels were originally created devils; other believed they were individuals put out of heaven because of their great sin. some of these devils had individual names and were the tempters of men to special sins; others entered into the bodies of men and took possession of them. it was also believed that the souls of wicked men joined the paigoels. sources: kindersley, nathaniel e. specimens of hindoo literature. n.p, 1794. palingenesy a term employed by the philosophers of the seventeenth century to denote the resurrection of plants, and the method of achieving their astral appearance after destruction. the roman poet/philosopher lucretius (ca. 98.55 b.c.e) attacked the popular notion of ghosts by cl

he agitations and tumults of this dream. everything came down to this: either the human intelligence is capable of working miracles. i call miracles the phantoms, ectoplasm, lucidity, premonitions. or assisting in our doings, controlling our thoughts, writing by our hand, or speaking by our voice there are, interblending with our life, mysterious, invisible entities, angels or demons, perhaps the souls of the dead, as the spiritualists are convinced. death would not be death but the entrance into a new life. in each case we hurl ourselves against monstrous improbabilities (invraisemblances, we float in the inhabitual, the miraculous, the prodigious. richet died december 3, 1935. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york

sounded within the temples. blood haunted the roman imagination. sometimes it was said to have covered the land as a mantle, the standing corn dyed with blood, the rivers and fountains flowing with it, while walls and statues were covered with a bloody sweat. the flight and song of birds might foretell the decrees of fate; unappeased spirits of the dead were known to lurk near and steal away the souls of men, who then died. all these happenings were attributable to the gods and spirits, who, if the portent was one of menace, must be propitiated, if one of good fortune, thanked with offerings. down to later times, this deep belief in the occurrence of prodigies persisted. when otho set out for italy in 69 c.e, rome rang with reports of a gigantic phantom rushing forth from the temple of ju

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

or we would not be able to hear or perceive him at all. he explains his mission thus: we have come to fulfill the destiny of this p l a n e t, which is to experience a short period of c l e a n s i n g and then to usher in a n e w g o l d e n ag e o f l i g h t. we are here to lift off the s u rf a c e. during this period of cleansing, those souls who are walking in the light on the ea rt h. the souls of li g h t a re you people of earth who have lived according to unive r s a l t ruths and have put the concerns of others bef o re your ow n. the short period of cleansing the planet is i m m i n e n t e v e n t h e m i d n i g h t h o u r (tuella, 1989. officially, ashtar came into the world on july 18, 1952, when george w. van tassel, an early and influential contactee from southern calif

kidnapped him in 1974) and flown home to landa there would be thousands of witnesses. on september 22, 1985, macdonald encountered the apparitional forms of david and corinthian, who informed him that an earthquake would devastate san francisco soon. upset, he pleaded for the innocent lives that would be lost, but his space friends/parents soberly replied, it is inevitable. you must pray for the souls of those who will be lost and for those who will miss them. convinced that the earthquake would occur any day, macdonald waited gloomily and anxiously. nothing happened. but then on the morning of october 7, as macdonald was letting the dog out, a blinding light shot out of the sky and struck him in the face. he took this to mean that the first of the three landanian craft that would carry h

bethurum, claimed to have encountered his spacewoman friend aura rhanes on a sidewalk in las vegas. when he greeted her, she turned around but did not seem to want to be recognized, for she shook her head and just walked across the street and joined a crowd waiting for a bus, according to bethurum (bethurum, 1954. much contactee doctrine concerning earthbound extraterrestrials focuses more on the souls of these beings than on the particular bodies they happen to inhabit. within the contactee underground, many people believe they themselves were space people in previous incarnations; a lifetime or lifetimes ago they made the decision to be born as earthlings so to work toward the changes that will prepare humankind for membership in the galactic federation. in the 1970s and 1980s, the conce

rding to mo n t g o m e ry, include moses, jesus, mohammed, christopher columbus, abraham lincoln, ga n d h i, ma ry baker ed d y, thomas jefferson, be njamin franklin, and others who have playe d large roles in politics, religion, the arts, and other aspects of human life. in a later elaboration of the notion, montgomery contended that there are also extraterrestrial walk-ins, in other words the souls of kindly space people who have possessed (after mutual agreement) the bodies of humans. the extraterrestrial walk-ins are among the advanced souls that come to guide humans into a new age of peace, harmony, and spiritual insight. further reading montgomery, ruth, 1979. strangers among us: en- lightened beings from a world to come. new york: coward, mccann, and geoghegan, 1983. threshold to

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ssiah (notwithstanding their tradition of the hidden maghdi, and the messianic beliefs of some sufis),35 have an ambiguous respect for master mosheh and the people of the book. they regard master yeshuvah (called isa in the qur an) as an immaculately conceived master of the highest rung. they are waiting for the last to take action on the day of judgment (yom ah-din, when allah will resurrect the souls of the faithful in paradise. 2" 2' 8: 2 f# acharit wielding a sword riding a white horse many details found in the torah, peshitta (gospels, and apocrypha regarding the nature, lives, experiences, powers, and teachings of master mosheh and master yeshuvah find parallels in those of messiahs in other traditions. messianic appearances are called avatara in sanskrit. the hindu tradition contain

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ough the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of the four elements, prolongs up to heaven the series of beings. all species reproduce their individuals, whether demons, men, birds, animals, and so on. the individuals of the human race are diverse; having c

passage on the man-made gods) what we have said about man is already marvellous, but most marvellous of all is that he has been able to discover the nature of the gods and to reproduce it. our first ancestors invented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concer

quinas and dante, and he has also introduced new modifications of his own. the differing activities of the hierarchies, which are not so specifically defined in pseudo-dionysius, he got from thomas aquinas.2 the linking of the hierarchies with the spheres of the cosmos he got from dante who, in his convivio correlates the hierarchies with the spheres3 and, above all, in the paradiso, sets out the souls of the blest on the spheres of the seven planets; places the apostles and the church triumphant in the eighth sphere; in the ninth sphere ranges the nine angelic hierarchies; and crowns all with the trinity in the empyrean. ficino was a great student of dante, and was certainly thinking of the paradiso in the passage on the hierarchies analysed above for he makes a reference to dante's poem

foolish imaginations of those who issuing from the miry caverns of earth 1 cena, dial. i (dial, ital, p. 28. 236 giordano bruno in england: the hermetic philosophy as though they were mercuries and apollos descending from heaven have with many kinds of deceit imposed brutal follies and vices upon the world in the guise of virtues, of divinity and discipline, quenching the light which rendered the souls of our fathers in antique times divine and heroic whilst confirming and approving the pitch dark ignorance of fools and sophists. therefore during all this long while oppressed human reason, bewailing from time to time in her lucid intervals her base condition and turning herself to that divine prophetic mind whose voice murmurs always in her inner ear, cried out in words like these: mistres

e most religious. with this should be compared the passage in the cena de le ceneii* in which the nolan announces himself as one who has had an experience of a kind now repressed (and we saw by comparison with a similar passage in de umbris idearum that the reference is to the repression of the egyptian religion by statutes as described in the lament, though this was "the light which rendered the souls of our fathers in antique times divine and heroic" and is to 1 ibid, pt. i i, dial. 1 (dial, ital, pp. 1072-3; williams, ii, p. 2. 1 ibid (dial, ital, p. 1074; williams, ii, pp. 4-5. 3 see above, p. 237. 279 giordano bruno: heroic enthusiast and elizabethan be likened to the trance of the "furious" lover in the orlando furioso whose "wit" has become separated from his body in the frenzy: chi

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

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

FULLER J F C SECRET WISDOM OF THE QABALAH

y metatron, and of necessity he is cast out of heaven- that is out of the yetziratic world. in the assiatic world, the world of matter, in order to redeem himself, of necessity he has to tempt the earthly adam. his task there is to cause death, that is to reverse the life process; as the zohar says, gthe end of all flesh has come before me [sammael) h; for he, as the evil serpent, gtakes away the souls of all flesh h, 12 that is he liberates them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supe

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

with the body, the other immortal, which continues to exist either in a state of happiness or misery; that the righteous soul, freed from the limitations of matter, returns at death to the source whence it came, and that the wicked, after having been detained for a while in a place prepared for their reception, are sent back to earth to reanimate other bodies. aristotle held the opinion that the souls of human beings are sparks from the divine flame, while zeno, the founder of the stoic philosophy, taught that spirit acting upon matter produced the elements and the earth. there is plenty of evidence going to show that the early fathers in the christian church believed in the doctrines of reincarnation and the renewal of worlds. neither is there any doubt but that this philosophy came from

GILBERT THE MAGICAL MASON

le demon, is the mother of many devils, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohim angels. asimon, the un-named one, is another devil of some repute, and no sex is apparent, in this case.thedevils are also said to have a special home in the moon; for evil spirits, night apparitions, and devils abide there. while on the other planets are the dead souls of the seventy nations, while the souls of the jews gotoparadise.inanother place the seventy princes before mentioned are said to be also the rulers over planets and great stars of the firmament, for every nation and city is relatedtothe prince of some star in the firmament. a further assortment of the race of devils is of animal type; the chief allusions aretothe goat, the ox, and the ass

centuries before christ.thegreek philosophers had good reason for adopting its notions: first, because their oracles had ceased to speak and they needed an alternative mode of divine guidance. secondly, they approved of the idea of a personal genius for each man, and so took kindly to the astrological ideal of a planetary guardian255 ship and influence; and lastly, as many greeks taught that the souls of great men became stars, so many stars must have a relation to men still living on earth; this idea especially was related to the stars of the via lactea or milky way.thepoet manitius has left some verses on this subject.theastrology of the early romans was an intricate and difficult study; its professors were called the mathematici.thehistoryofastrology 173from their time throughout the y

strange accounts of what they had seen or; heard. such performers would now be called spiritualisticf mediums,.the ancients commonly believed that aged men indying:could foresee the future; this originated the idea expressed by) the modern poet campbell, who wrote:'tisthe sunsetoflife which gives me mystical loreandcoming events casttheirshadows before.necromancy attempts at the evocation of the souls of the dead have been made at all ages; a notable instance is recorded of the witch of endor: this subject has been treated in a separate essay. by means of a ceremonial, a special ritual and prayers, the magicians of medieval europe were notable in the practice of this art, which was however performed with the utmost secrecy, from fear of the inquisition or of condemnation for witchcraft. i

, and horus, was only completely developed at a later period,butit appears then to have become widespread. osiris was fabled to be a divine king of egypt, and isis was his mother, sister and wife; horus was their son.themyth told that the king osiris was murdered by his brother typhon or set, and was then received into amenti, the underworld- the abode of the dead- where he reigned as king of the souls of the dead. isis was the goddess of nature, the mother of us all, and horus became the274themagical masontype of the beneficient son and sun. hence arose a public worship of this triad, and to them prayers for future happiness were directed, and to these deities temples were built, and public worship directed. supplementary to the cult of the triad was a system of adoration of sacred animal

h and agriculture and the bestower of harvests. demeter by jupiter had a daughter persephone (proserpine) who became very notable, was kore, the maiden. she was carried off to hades by pluto and became the queen of the underworld. according to the fable, pluto, whose reign in hades was more undisputed even than that of jupiter on olympus, was in the habit of roving over the earth in search of the souls of men who die, when he met the maiden playing alone in the fields among the flowersin the vale of enna. having obtained the permission of zeus (jupiter) her father, he promptly carried her off- the famous rape of proserpine- to his home in the underworld, and married her. demeter returning to the meadows found her dearly beloved daughter to be missing, and neither gods nor men could tell he

GNOSTIC HANDBOOK

are of a special class. they are the overmen or succeeders from the last cycle. they are a group who passed right through the seven phases of the previous adamic evolutionary cycle. when they saw the destruction being reeked throughout our universe by our own ignorance and stupidity, they elected not to continue on with their own development but to return and incarnate on earth to assist the lost souls of our planet. they are virginal in the sense that while they are incarnated in human bodies they were not of this cycle, they are the true firstfruits from beyond earth. throughout history they have reincarnated as teachers, leaders, warriors and priests, they were the builders of the great pyramid in egypt under enoch and will lead the lost tribes of israel in the end times. and they sung

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e a plant, when approached again he became a serpent and then transformed into a man and finally a spirit, at which time he flew off into the sky. here we clearly have a classical myth being used to outline the esoteric teaching of reincarnation as taught within the greek traditions. the zohar, a hebrew mystical and kabbalistic text, tells us that all souls must undergo reincarnation and that the souls of men revolve like a stone that is thrown from a sling that has been spun many times before finally being let go. those souls that have reached perfection stay in their holy places, only those which have not completed their perfection are subject to the wheel of reincarnation or gilgul. the truth about reincarnation at first this may all seem very heartening, however, if we examine the subj

GOLDEN DAWN RITUALS ZAM18

orever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of the dead r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

esterday and today (akeru was written in hieroglyphs as. the religions of both regions share many other common images and ideas. also noteworthy is the fact that p achi, the central american word for human sacrifice, means, literally to open the mouth which calls to mind a strange ancient egyptian funerary ritual known as the opening of the mouth. likewise it was believed in both regions that the souls of dead kings were reborn as stars. deus ex machina villahermosa, tabasco province i was looking at an elaborate relief that had been dubbed man in serpent by the archaeologists who found it at la venta. according to expert opinion it showed an olmec, wearing a head-dress and holding an incense bag, enveloped by a feathered serpent .13 the relief was carved into a slab of solid granite measu

royal ships has been found buried eight miles from the nile. american and egyptian archaeologists discovered the 12 large wooden boats at abydos. experts said the boats which are 50 to 60 feet long are about 5000 years old, making them egypt s earliest royal ships and among the earliest boats found anywhere. the experts say the ships, discovered in september, were probably meant for burial so the souls of the pharaohs could be transported on them. we never expected to find such a fleet, especially so far from the nile, said david o connor, the expedition leader and curator of the egyptian section of the university museum of graham hancock fingerprints of the gods 394 the university of pennsylvania..27 the boats were buried in the shadow of a gigantic mud-brick enclosure, thought to have be

GREY W G CONDENSATION OF KABBALAH

by the angelic order of the b nay-elohim (sons of the god- goddesses. expressively by the planet kochav (mercury or hermes. humanly 9 this is where the unborn get their intelligence and intellect from. 9 foundation or basis. originatively by the god-aspect shadai el chai (powerful/almighty lord of life).creatively byarchangelgavriel (virility ofgod. formatively by the angelic order of the ishim (souls of fire. expressively by levanah (themoon, which is closest to this planet. this is the sphere of familial influence from bloodlines, where dreams develop and everything comes together for emergence into independent life. humanly this is the finishing process in the womb, and where we get our imagination from. after nine months, everything is projected into: 10 thekingdomof thisworld.origina

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

aunt, we call spectres (ghosts. the roman expression for peaceful happy spirits of the dead was manes, for uncanny disquietiug apparitions lemures or larvae; though the terms fluctuate, for' manes' can denote spectral beings too, and' lemures' can have a general meaning (creuzer^s symb. 2, 850 866. larfa betrays its affinity to lar (p. 500, and the good kindly lares were often held to be manes or souls of departed ancestors. so in our german superstition we find instances of souls becoming homesprites or kobolds- and still oftener is there a connexion between unquiet spirits and spectres (see suppl' between the christian au-souls" day (nov. 2, on which the people visit churchyards and hang garlands on graves, and the three roman holidays when the under world opened mundiis patet) and the'

foundation of their worship. both kobolds and will o' wisps are called follet (p. 508-14, and kobolds, like fiery dragons (p. 601, bring money or corn; but the adder too is of kobold nature (p. 691, and the dominae bring gifts (p. 287, and so do devils. 918 spectres. will o' wisps bad once, no doubt, a wider meaning, wbicb bas now been narrowed down mainly to two classes of unblessed spirits, the souls of unchristened lobes and tbose of men who in tbeir lifetime dealt wrongly hij the cornfield, who respected not the sacredness of landmai'ks^ unrighteous land-surveyors (swed. skiall-vrangare) may be seen hovering up and down the furrows with a long fiery pole, as if re-measuring the wrongly measured; whoso has ploughed of his neighbour's land, whoso has moved the mark-stone, on him falls th

st night, an e>*i.rl of kildare shews himself armed, on a splendid war-horse, and reviews the shades of his warriors (elfenm. 192-3. 233. strikingly similar to the' duris, diirst' on pp. 521. 920 is a finnic turisas, god of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in the clouds. to the lettons johdi or murgi means ghosts, souls of the dead; when the northern liglits fiicher, they say 'johdi kaujahs^ ghosts are fighting, or' karru lauschu dwehseles kaujahs^ the souls of fallen warriors fight" they connect the ghostly tumult with a shining phenomenon, as we do with a sounding one; it reminds one also of the war stirred up by our landsknechts in heaven itself, and still more of the on. name for war and battle' hiacfni

uce tongues, they have their root in ohg. hoiz, on. heit (votum. 2' frau soclde verswant' vanished, etzel's hofh. 210. 952 translation. and another expression for it is' they sleep/ they only wake from time to time (see suppl. and not only persons, but things, are translatable. persons that vanish and re-appear are precisely in the condition of the spectres dealt with in the last chapter: just as souls of dead men there got identified with heroes and gods, so here we come upon the same gods and heroes again. vanished gods get confounded with enchanted spell-bound heroes. with our people a favourite mode of representing translation is to shut up the enchanted inside a mountain, the earth, so to speak, letting herself be opened to i-eceive them" more than one idea may be at work here togethe

ossitis' in hujusmodi' several times in mhg. poems' diu ivueste babilone' heeoes inside hills. 955 comitatu dicitur etiam emiclio comes ante paucos annos (an. 1117) occisus apparuisse, et ab liac poena orationibus et eleemosynis se posse redimi docuisse/ donnersherg, tonnerre (p. 170) was then in the wormazfeld, it must therefore be the mountain in and out of which the ancient ghosts kept riding: souls of fallen and resuscitated heroes (p. 9i0, but by the christian eye seen here in hell-fire. in the old mountain castle of geroldseck siegfried and other heroes are supposed to dwell, and thence they will appear to the german nation in its time of utmost need, deut. sag. no. 21. a deft ill a roch by the l. of lucerne, some say on the griitli, holds in sleep the three founders of the swiss fed

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ie de 8. lienard, couronne de s. bernard. in superst. esth. no. 65 it is the thunder-god s sickle, an uncom monly striking conception. to the greeks the ipis was, as in the 0. test, a token of the gods, ii. 11, 27; but at the same time a half-goddess *i/h9, who is sent out as a messenger from heaven. the indians assigned the painted bow of heaven to their god indras. in our own popular belief the souls of the just are led by their guardianangels into heaven over the rainbow, ziska s oestr. volksm. 49. 110. as for that doctrine of the ed da, that before the end of the 1 chi-king ex lat. p. lacharme, interpr. jul. mohl, p. 242. 2 like the contrary effects of the planet venus on the two sexes in superst. 1, 167. 734 sky and staes. world bifrost will break, i find it again in the german belief

mortal soul, though their body rot in the ground or burn to ashes; all good men (rett srsaisir) go to him in gimill or vingolf, all the wicked (vaiidir) to niflheimr or hell (conf. sn. 21 and 75, of which more hereafter. this is already the christian idea, or one extremely like it. for the old heathen hell, pale and dim, the christian substi tuted a pool filled with flames and pitch, in which the souls of the damned burn for ever, at once pitch-black and illumined with a glow. gehenna is interpreted hellafiuri, mhg. hellefiwer parz. 116. 18; the poet of the heliand, when he wants to picture vividly this black and burning hell, turns the old fern, form into a masc: f an thene hetan hel 3 76, 22. an thene suartan lid 103, 9. erebi fornax, walther 867. nay, 0. and other ohg. writers make the

ns. 822 time and woeld. dead, but of picked heroes: the greeks too made the highest blessedness wait upon the warrior s valour. neither were all heroes even admitted there, menelaos was as son-in-law of zeus, od. 4, 569; others even more renowned were housed with aides, in hades. achilles paces the flowery mead, the acr&lt/&gt;o8eao \i/jl(t)v of the underworld, whither hermes conducts the souls of the slain suitors, od. 11, 539. 24, 13. lucian de luctu 5. philops. 24. this( ea of the blest is no less known to our native song and story. children falling into wells pass through green meadows to the house of friendly holla. flore 24, 22: swer im selber den tot tuot, den geriuwet diu vart, und ist im ouch verspart diu wise, dar du komen wilt, an der blancheflur spilt (plays) mit andern

; he suggests no reason for the transformation, conf. kinderm. no. 160 (see suppl. in the same way popular imagination, childlike, pictures the soul as a bird, which comes flying out of the dying person s mouth. that is why old tombstones often have doves carved on them, and these the christian faith brings into still closer prox imity to spirit. 1 a ship founders: the people on shore observe the souls of those who have sunk ascending from the wave to ward heaven in the shape of white doves.2 the romance legend of the tortured eulalia says( in figure de colomb volat a ciel/ as a bird the little brother, when killed, flies out of the juniper-tree (machandelbom, kinderm. 47. to the enigma of the green tree and the dry, each with a little bird sitting on it, the interpretation is added: ir se

michaelis was found applicable to wuotan or zio (see suppl. an irish fairytale makes the spirits of the silent folk maintain a violent contest for three nights at the cross-roads, as to which churchyard a human corpse shall be buried in, ir. elfenm. p. 68. so that elves and dwarfs, as they steal live children and maidens (p. 386-8, would seem also to have a hankering for our bodies and souls. the souls of the drowned the water-nix keeps in his house (p. 496. all this leads up to a more exact study of the notions about death. i the passage is supposed to be founded on a lost book named avdj3atns moyses, couf. grotius ad s. judae ep. 9, and fabricii cod. pseudepigr. v. t. p. 839. chapter xxvii. death. to the olden time death was not a being that killed, but simply one that fetched away and e

HAMIL THE ROSICRUCIAN SEER

on why facts, which are in themselves curious, were thus 'ingeniously disjointed' and the whole story not given, was partly the desire of brevity, but mainly the fact of their not bearing upon the actual argument, which argument related solely to thecomersationheld between two persons some hundred miles asunder.thecase is this. adele, in addition to her power of calling up and conversing with the souls of the departed, travels in spirit to mexico, and professes to hold a dialogue with a gentleman dwelling in that country. now that gendemanwas either dead, or he was living. if he were dead, there is an end of the matter, and the illusive character of the vision is at once demonstrated. but if he were living (as adele's power of clairvoyance would lead us to assume, then it is contended that

e' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffirmedthat the souls of the defunct became immediate converts to romanism or even orthodox church of england, i should have become a rationalist at once. notwithstandingjung, whosetheoryofpneumatology*i conceive to be the best in our language, has the following for the 35th and 37th theorems of hisbriefsummary.35.thesouls of all such as have only led a decent civil life, and who, though not vicious,arestill no t

and forms the chief feature in hispsychographyorembo4ymentofthought,and also in his lectures, which he delivered at bristol and mostotherlarge towns in england.206therosicrucianseerstate; endued, also, with a prodigious amount of varied knowledge, which he brought, by his peculiar idiosyncracy, to bear in support of dogmas founded on the doctrine of hades, the possibility of a communion with the souls of the departed and the spirit world, particularly the ministry of guardian angels-doctrines which appeared novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or swedenborg, to a divine mission arose from their cases being isol

known? no reply. second question by thesame.-isnot good, that which is conducive to happiness? c.a.-itmay be so distinguished; but the greatest goodness and the worst evil do not consist in that. question bymrh.-inwhat do they consist? no reply.thequestion repeated bymrh. c.a.-thegreatest good consists in saving, by the direction of god's word, and under the blessings of a special providence, the souls of your fellow-men, as well as your own.thegreatest evil in blaspheming the holy ghost, and willingly and knowingly directing others to misery and torture.mrh. thensaid:-ifmr owen takes hold of my seer's hand, will it be agreeable to you to favour him with such information or advice as you may deem fitting? c.a.-sincei told you i had something to say personally tomrowen, he has become enligh

g for years past practised divining by the crystal, i have been led to make many inquiries as to the nature and quality of the spirits now so multitudinously entering into communication with mankind by meansofwriting and rapping mediums; and from the information thus obtained i am induced to believe that the far greater part of them, if not 'evil, are at least illuding spirits, and not really the souls of those departed friends and others whom they assert themselves to be. having through the kindness of a gentleman received an introduction tomrs, i was much gratified by theseancewith which i was favoured; and, my young seer proving a most excellent medium, i have since then had ample opportunity of satisfyingmyselfupon the subject. since reading the first communication in therational revie

HANDBOOK OF EGYPTIAN MYTHOLOGY

geraldine pinch) the rich and the poor alike. it was in the form of a baboon that thoth traveled through the nubian desert in search of the fiery daughter of the sun god. the eight baboons of the horizon were associated with solar worship. these baboons (sometimes reduced to four or two) were shown standing on their hind legs and raising their front paws to greet the rising sun. the baboons, the souls of the east, praise you when they call out to you at the appearance of your sun disk. the baboons were sometimes equated with the eight heh gods who held up the sky. the separation of earth and sky so that the first sunrise could take place was one of the most important episodes in the egyptian creation story. this cosmic event was repeated each dawn. wild baboons do stretch and chatter when

very part of his boat. the deceased could also be shown sailing their own boats with the help of the goddess of the sweet north wind. other funerary spells were intended to assist the dead to join the crew of the solar barque. this was the boat in which the sun god traveled across the sky and through the underworld. the solar barque was called the boat of millions because all the gods and all the souls of the blessed dead might be needed in its crew. the crew is sometimes referred to as rowing the solar barque, but this is never shown. instead, a number of deities, often in the form of jackals or cobras, can be depicted towing the boat along (see figure 43. in some underworld books there are two solar barques, the day boat (mandjet) and the night boat (mesektet. it is possible that the two

henty-khety came to be regarded as a form of horus. yet on magical stelae, horus the savior was asked to drive away all the crocodiles of the river. at edfu, crocodiles were reviled as followers of seth. a crocodile son of seth called maga was a fearsome opponent for horus, son of osiris. in temple texts at edfu, the king promises to kill all crocodiles and crush their eggs. in the afterlife, the souls of the dead had to evade the crocodiles of the four directions, who were enemies of the four bas of the sun god. in enigmatic scenes in new kingdom royal tombs, the nocturnal sun has to pass through the body of the crocodile penwenti, who symbolizes the primeval waters, in order to be reborn. greek and roman writers recorded a bizarre egyptian belief that ichneumons (a type of mongoose) kill

orus that a sow and a dwarf were the protectors of his infant body. by the ptolemaic period, taweret had the title lady of the birth house. even great goddesses such as hathor, mut, and isis sometimes took the grotesque form of the great one when they acted as saviors of the innocent. the guilty, however, could expect no mercy from hippopotamus goddesses. the female monster ammut who devoured the souls of those who failed the judgment of osiris was a mixture of hippopotamus, lion, and crocodile. in the 142 handbook of egyptian mythology hippopotamus constellation shown in egyptian sky maps, taweret and other ferocious deities eternally stand guard over seth s evil bull form. this stellar role may lie behind plutarch s statement that thoeris (taweret) was a concubine of seth who deserted hi

e was sometimes said to have withdrawn to the heavens because she was grieved by the wicked behavior of humanity. maat could still be thought of as living with an individual like his or her good angel and accompanying that person into the afterlife. eventually joining maat became a euphemism for dying. in the book of the dead, the hall of the two truths (or the double maat) is the place where the souls of the dead come to be judged. the hearts of the dead were weighed against the feather of maat, and her image sometimes surmounts the scales. if, like ra, the dead person had maat in his or her heart, the scales would balance and the deceased would be declared true of voice or justified (see figure 7. a hymn from the time when egypt was occupied by the persians evokes the beautiful face of m

HEAVEN HELL

r support, it was impossible for men to bury their dead with all the pomp and ceremony which were the characteristics of funerals in times of peace and prosperity. the innate conservatism of the egyptians made them cling to their ancient beliefs during this period of stress, but p. 7 no important pyramids were built, and very few private funeral chapels were maintained at expensive rates, and the souls of the dead were committed to such protection as could be obtained by the prayers of their relatives and friends, and by the utterance of religious formulae, and by inexpensive amulets. with the rise to power of the princes of thebes, things took a turn for the better so far as worship in the temples and the care for the dead were concerned. so soon as they had overcome their enemies the pri

e of magical words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being convinced that their military successes were due to the influence an

pt, and we see that there were inhabitants on each of its banks, just as there were human beings on each side of the nile. at one place the river of the tuat joined the great celestial waters which were supposed to form the source of the earthly nile. how, or when, or where the belief arose it is impossible to say, but it seems that at a very early period the inhabitants of egypt thought that the souls of the dead when they departed from this world made their way into the tuat, and took up their abode there, and long before the dynastic period the tuat was regarded throughout egypt as the kingdom of the dead. certain sections of it were considered to belong by traditional right to certain cities, e.g, heliopolis, memphis, herakleopolis, abydos, etc, each possessing its own "other world" an

ch possessing its own "other world" and gods of the dead, and all these had to be considered by the theologians who formulated general plans of the tuat. how the egyptians imagined the dead to live in the tuat, or upon what, is not clear, but they seem to have thought that all their wants could be provided for by the use of words of power, amulets, talismans, etc. in the earliest times of all the souls of p. 91 the dead remained in the "other world" which belonged to their town or city, but when osiris attained to the supreme power over the dead, it was only natural that departed spirits should flock from all parts of egypt to his kingdom, wherein the beatified enjoyed a life very much like that which they had lived upon earth. the celestial kingdom of osiris, that is to say, sekhet-hetepe

ome very fertile region in the delta, and, to the very end of the period of native egyptian rule, the egyptian paradise consisted of green fields intersected by streams of living, i.e, running water, with abundant crops of wheat and barley, and its appearance represented a typical middle-delta landscape. so long as osiris had his kingdom in the delta, probably near the ancient city of mendes, the souls of the dead travelled from south to north, but at a later period, when osiris had absorbed the position and attributes of khent-amenti, perhaps the oldest god of the dead of abydos, departed spirits made their way from north to south, so that they might enter the tuat by the "gap" in the mountains there. still later, the egyptians reverted to their old belief as to the situation of the domai

HELENA BLAVATSKY NIGHTMARE TALES

ore easily in his day than they would be now. it was whispered throughout italy, and even in hisown native town, that paganini had murdered his wife, and, later on, a mistress, both of whom he had lovedpassionately, and both of whom he had not hesitated to sacrifice to his fiendish ambition. he had madehimself proficient in magic arts, it was asserted, and had succeeded thereby in imprisoning the souls of histwo victims in his violin- his famous cremona. it is maintained by the immediate friends of ernst t. w. hoffmann, the celebrated author of die elixire desteufels, meister martin, and other charming and mysterious tales, that councillor crespel, in the violin ofcremona, was taken from the legend about paganini. it is as all who have read it know, the history of acelebrated violin, into

HELENA BLAVATSKY THE KEY TO THEOSOPHY

mothers love their children with an immortal love, we all know, while the personages mentioned in the "heavenly jerusalem" are still of a rather doubtful nature. but i would, still, rather accept the "new jerusalem" with its streets paved like the show windows of a jeweler's shop, than find consolation in the heartless doctrine of the spiritualists. the idea alone that the intellectual conscious souls of one's father, mother, daughter, or brother find their bliss in a "summerland"-only a little more natural, but just as ridiculous as the "new jerusalem" in its description-would be enough to make one lose every respect for one's "departed ones" to believe that a pure spirit can feel happy while doomed to witness the sins, mistakes, treachery, and, above all, the sufferings of those from wh

ophers who are not read by the many, and who themselves are too confused to present a distinct picture of it, it is just because your western ideas of life and death have finally become so narrow, that on the one hand they have led to crass materialism, and on the other, to the still more material conception of the other life, which the spiritualists have formulated in their summerland. there the souls of men eat, drink, marry, and live in a paradise quite as sensual as that of mohammed, but even less philosophical. nor are the average conceptions of the uneducated christians any better, being if possible still more material. what between truncated angels, brass trumpets, golden harps, and material hellfires, the christian heaven seems like a fairy scene at a christmas pantomime. page 80 t

a departed "spirit" there exist regular methods of training for the development of this undesirable acquirement. page 161 the key to theosophy- hp blavatsky.txt merkabah (heb) a chariot. the cabalists say that the supreme, after he had established the ten sephiroth-which, in their totality, are adam kadmon, the archetypal man, used them as a chariot or throne of glory in which to descend upon the souls of men. mesmerism the term comes from mesmer, who rediscovered this magnetic force and its practical application toward the year 1775, at vienna. it is a vital current that one person may transfer to another; and through which he induces an abnormal state of the nervous system that permits him to have a direct influence upon the mind and will of the subject or mesmerized person. metaphysics

HP LOVECRAFT A DARK LORE

sences to be heard faintly at certain hours from stated points at the bottom of the great ravines; while still others try to explain the devil's hop yard- a bleak, blasted hillside where no tree, shrub, or grass-blade will grow. then, too, the natives are mortally afraid of the numerous whippoorwills which grow vocal on warm nights. it is vowed that the birds are psychopomps lying in wait for the souls of the dying, and that they time their eerie cries in unison with the sufferer's struggling breath. if they can catch the fleeing soul when it leaves the body, they instantly flutter away chittering in daemoniac laughter; but if they fail, they subside gradually into a disappointed silence. these tales, of course, are obsolete and ridiculous; because they come down from very old times. dunwi

INITIATION INTO HERMETICS

composition process are exactly the same as in the previous three methods. 2. magical animation of pictures the magical animation of pictures also belongs to the four methods concerning the creation of elementaries. in cults, the pictures, images of saints, statues and the like are very often told to emanate an exceedingly strong magic power producing miraculous effects on the bodies, spirits and souls of their worshippers. the blessed silence, calmness and the religious ambiance that meets visitors in churches and places of pilgrimage certainly is known to everybody, and there is no need to go into detail about it. all the healings in places of pilgrimage, that have even been substantiated in part scientifically but have not been completely explained, can be imputed to the animation of pi

INTERVIEW WITH ANDREW CHUMBLEY

exoteric terms, whilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in knowing it does not matter if a mask is worn. personally i consider the merit of our outer actions lies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that magical books and images can if presented appropriately work to quicken the vital seeds of initiatic awakening in fellow practitioners, whether solitary or covine in orientation, often opening avenues of direct spirit-contact and self- initiation. i consider that magical books and artefacts operate as entities in their ow

ISIS UNVEILED

enter of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six liimdred thousand hindfis, gathered from every part of india to contemplate these demi- gods, throw themselves with their faces buried in the dust, invoking the souls of their ancestors" let any impartial person read le tpinturw done le monde, and he cannot believe that this" implacable rationalist" as jacolliot takes pride in terming himself, said one word more than is warranted by what he had' seen. his statements support and are corroborated by those of other skeptics. as a rule, the missionaries, even after passing half a lifetime in the country of "d

the pure intellectual world. after the lapse of three grand cycles* he created ihe material world in six periods. the six amshaspends, or primitke spiritual men, whom ormazd created in his own image, are the mediators between this world and himself. mithras is an emanation of the logos and the chief of the twenty-eight yettdi, who are the tutelary angels over the spiritual portion of mankind the souls of men "hie pertihett are infinite in number. they are the ideas or rather the ideal conceptions of things which formed themselves in the mind of ormazd or ahuramazda before he willed them to assume a concrete form. they are what aristotle terms 'privations' of forms and substances. the rdigion of zarathus- tra, as he is always called iu the avetta, is one from which the ancient jews have bo

and this hinda term is again kabalistic. par exedlenee. who is self? is aalhid in the sig-veda "sdf is the lord cl all things. all things are contained in this self; all selves are contained in this self. brfthman itself is but self* is the answer. says the idraji rabbah "all things are himself, and himself is concealed on every side^ the "adam kadmon of the kabalists contains in himself all the souls of the laaelites, and he is hims^ in every soul" says the zokarj" the groundwork ot the edectic school was thus identical with the doctrines of the yogins, the hinda mystics, and the earlier buddhism of the disciples of gautama. tdfih, tfannufa tl (sikyahimuiijdied ncmr the gmngca "re hmd oeaz\j iwnhed the dtjr at kvhaigbu, when hia tiui itraigtli bcgui to ikil he hahad ia a fwmt, hid iduie

JASMUHEEN THE FOOD OF GODS

just happen to exist within the confines of a different molecular structure than the human bio-system. they operate via a group consciousness and are not as individualized as we are and they love receiving our carbon dioxide as much as we benefit from breathing in the oxygen they generate. to access earth prana, walk barefoot daily on the earth and consciously absorb the pranic energy through the souls of your feet. then give some back by imagining that with every step you take on this earth, pure divine mother love is flowing from her heart to yours and into your body and down your legs and out through the souls of your feet and back into the earth, to be utilized as the mother earth requires and desires. this sets up a nice biofeedback looping arrangement of give and take. absorb prana a

people with command over the elements of wind and fire and they usually work as solo players in the service game. like the yogi s, shaman come from all walks of life and they often receive their powers after a near death experience, or after undergoing strenuous training and initiations. many shaman move between the dimensions of the higher and lower worlds performing tasks such as escorting the souls of loved ones through the lower realms, to consulting with, and receiving prophetic visions by the great light beings in the higher realms. a shaman often lives at the edge of reality and at the edge of society itself. few indeed have the stamina to adventure into these realms and endure the outer hardships and personal crises that have been reported by or observed of many shamans as they ac

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

as athor (apuleius, cicero, ovid; ptolem us, in tetrabibla; proclus; ennemoser, vol. i. p. 268, trans, by howitt. among the egyptians, athor also signified the night (hesiod, orpheus. according to the egyptians, says jablonski, matter has always been connected with the mind. the egyptian priests also maintained that the gods appeared to man, and that spirits communicated with the human race. the souls of men are, according to the oldest egyptian doctrine, formed of ether, and at death return again to it. the alchemists were a physical branch of the rosicrucians. the more celebrated authors (and authorities) upon the art and mystery of alchemy are hermes (whose seven chapters and smaragdine table, as it is called, contain the whole alchemical system; geber, the turba, rosary, theatrum chem

KETAB E SIYAH

y the waking mind as some paroxysm of disturbed sleep. these words spoke the infernal king "o ishtar, whore of babylon, well known to me is your fame and i am most honoured that you come, at satan's bidding, to me indeed must his respect of me be great that he deems such a messenger rightful, of such fame and power as ishtar, the queen of men. else is it that he prizes high that which i hold, his souls of those precious children of the earth, that he himself would have. yes! most dear to him are these ones that are bound within my lands that they would escape by his charms. yet i have unworked them. not so haughtily should he deal with me for i am of the archons. no! he must deal most fairly with mot if he would see once more these ones, dear unto to his heart. for precious to me are the n

god 338 was as a blasphemy to the teachers that spoke to the judaeans the laws, inscribed in stone for moses by the elohim in prior days. seeing that the people heard his lies though in truth there were not his, they were the lies of heaven but were the truth of jesu, the teachers at the synagogues and cohanim at the temple sought to silence the tongue of jesu that they might win back to them the souls of the people lost to them by that which he had spoken. so did they gather themselves together and went with one mind and one voice to pontius pilate that was suzerain over judaea by the will of rome. arrayed in their robes they went before him and before him did they fall down, those that before knelt to but god now knew the kingship of caesar and took care to treat most humbly with that on

tured pot. the lands were made desolate with war and great was the misery of man. it seemed to those that dwelt upon the earth that all things fine and noble were carried off upon a tide of blood and tears. the age of gold was passed by the nephilim and now was an age of darkness upon them. much that was good was forgotten 357 much that was fine was lost. ruin, despair and fear overtook the noble souls of my children. forgive us! the shedim turned their weeping eyes from the sufferings of the nephilim. we could not bear to look upon you so defeated by the toils of earth. how could we look upon those we made so fine come to this place of torment? did you need the invented flames of gabriel and the torments he devised for those against him? was earth not inferno enough for you? forgive us! f

from human skin. the legend says, the book was originally written by a jew named ben shakur. the legend says, ben shakur walked the earth during the reigns of julius and augustus caesar. the legend says, ben shakur was able to raise the dead. the legend says, ben shakur performed many miracles through the power of lucifer during his life time. the legend says, ben shakur shall return to claim the souls of those that worship lucifer and the book. the legend says, the book was translated into the vulgar of ancient rome by an early pope named sylvester, who reigned during the council of nicaea in the early 4th century. the legend says, the book is still worshipped today in high circles within the papacy of rome. the legend says, the book was first seen by common men after a copy was taken dur

L 001

attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared

LAITMAN M BASIC CONCEPTS IN KABBALAH

second state is our reality, where egoism (divided into the body and the soul by the two abya systems) is transformed into altruism during 6,000 years. during this period, only souls undergo correcf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altruism

uman. palaces (heichalot) correspond to the inanimate level; robes (levushim) correspond to the vegetative level; angels (mala'achim) correspond to the animate level, and human souls (neshama) correspond to the human level. these levels are located one inside the other like concentric circles (or onion layers. the innermost sefirat keter influences a particular world as the creator. neshamot (the souls of people who exist in a particular world) dress it. then, mala'achim, levushim, and heichalot dress one another. the inanimate, vegetative, and animate levels are created for the sake of the fourth level of desire: the human soul. therefore, it is as though they dress the human soul (serve it) from the outside. from birth, we possess a part of the common (original) soul. this part is a poin

nd hod, they could not receive the appropriate light because it had not yet reached our world. now, the lowest souls are descending to our world, as the events in our world testify, yet these souls are the ones that complete the structure. the upper light enters the upper souls that have already ascended from our world to the upper worlds, whose light reaches us as surrounding light. although the souls of the first generations exceeded ours in quality, because the pure souls were first to appear in our world, the science of kabbalah, its inner, concealed part (as well as other sciences) is being revealed only in the latest generations, since it depends on the intensity of the light. the lower the souls, the bigger the light that is revealed and enters our world. this is because a lower lig

e passed on their knowledge about the upper world both orally and in writing. initially, it appeared in mesopotamia in the 18th century bce. the accumulated knowledge was f r e q u e n t ly a s k e d q u e s t i o n s 105 expounded upon in the book of creation (sefer yetzira, ascribed to abraham. this book is still available in bookstores. in every generation, kabbalists wrote their books for the souls of that particular generation. several languages have been used in kabbalah over the centuries. this is because the development of the human soul occurs gradually. from generation to generation, the increasingly coarser souls return to this world with the experience of past lives. they bring the burden of additional suffering, but also contribute their spiritual luggage. although this inform

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ve that minute part of the outer surroundings that can permeate our screen. everything that is outside of us is completely lost to our perception. in the same manner, in this world we see only those objects that are reflected on the inner surface of the eye, once they fall within the range of our vision. our knowledge of the spiritual worlds comes from the perceptions and sensations gained by the souls of the kabbalists, which are passed on to us. however, their achievements are restricted by the range of their spiritual vision. hence, all the spiritual worlds known to us exist only in relation to these souls. given the aforesaid, the entire creation can be divided into three parts: 1. the creator we cannot discuss him due to the fact that we can only judge those phenomena that fall within

the distinct individual parts complete their independent process of correction, they will once again merge into one collective soul, known as "adam" in the alternating of the generations there is the cause, known as "the fathers" and the effect, known as "the sons" the reason for the appearance of sons is to continue the correction of that which has not been corrected by the fathers, meaning the souls of the previous incarnation. the creator brings us close to him not because of our good qualities, but because of our feelings of lowliness and our desire to cleanse ourselves of our "filth" if we were to- 373- experience pleasure from the state of spiritual exhilaration, we might reason that it is worthwhile to serve the creator to gain such sensations. therefore, the creator usually remove

idden from our understanding. kabbalah provides a systematic method for evaluating our feelings: it takes the total of our feelings and desires and provides the perfect formula for each and every phenomenon, at each level, for attaining every type of perception and feeling known to human beings. the wisdom of kabbalah is an ancient and proven method that has been adapted to suit the sophisticated souls of this generation. through it, we can receive a higher awareness and attain spirituality, which is our true goal for being here. aguide to the hiddenwisdom of kabbalah is designed to satisfy the needs of those searching for a deeper meaning to life. the text gently guides the reader to begin traversing the initial stages of spiritual ascent toward attaining the highest level of human develo

LAITMAN M THE KABBALAH EXPERIENCE

er can occur in the preliminary stages because both bodies are on this worldly level. but unity with the creator is only possible when one goes out to the upper world. that is why contact with a teacher leads to a contact with the creator. the teacher is the leader. kabbalah explains incarnation as a dressing of souls in new bodies after they have rid themselves of old bodies. that means that the souls of the previous generation dress in new bodies, and thus the new generation appears on earth. each new generation is made of the same souls robed in newly born physical bodies. physical bodies are born, live and die. after their death they go from a stage of animation to a stage of stillness k and that s it. nothing else happens with those bodies. nothing of what the protein body had is re-l

time? after all, this life was given for the sole purpose of correction! a: in his introduction to the study of the ten sefirot, baal ha- sulam says that within three to five years a person can reach the upper world and begin to climb the ladder. but that is only ideally. in real life it takes twice or even three times as long to succeed. s p i r i t ua l wo r k 191 what i am saying now refers to souls of the 1990 s, but things should take less time in the 21st century because the souls that descend today are a lot closer to spirituality to begin with. m y s o n s d e f e at e d m e q: why is the last phase of the four phases of development characterized as an argument with the creator? a: the maturity of the soul and one s desire are determined by one s desire to rise above one s current

o division by sex. but the more the creatures develop, meaning the higher up they are on the ladder of evolution, the more distinct they become. in the spiritual world, this oppositeness is very obvious. one does not cancel the other, but complements it. without the feminine part, the system of creation is inconceivable. the masculine part depends on the feminine part and waits for it. q: are the souls of men different from those of women? a: yes, it is true that men and women have different kinds of souls. but the souls of men are neither better nor worse than those of women. they are simply different kinds of souls, and hence their corrections are different. q: what is the difference between feminine and masculine souls? a: regardless of the physical body in our world, masculine and femi

n be expressed in centuries of torment and slaughter, instead of pleasure. it is worthwhile to hurry up and attain the sensation of the right path. that path is the best for both you and the creator. it is the way of justice, which brings with it pleasure and completeness. n e w s o u l s q: are we new souls? a: baal hasulam writes in the article, the freedom, that each generation consists of the souls of the previous generation, but in new bodies. this is how mankind evolves. souls accumulate experience from generation to generation, so that everything we study as scientific discoveries in this generation, and all experience and knowledge that is acquired is imprinted in the next generation as an obvious, indubitable fact. that is why children are smarter than their parents. indeed, there

. how do i open their hearts? a: there are two types of people, meaning souls: 1. those who are in their preliminary stage and still do not feel the need for spiritual elevation. they are called still- inanimate- in the spiritual sense of the word, because they do not correct themselves, they do not move toward spirituality, like the still in our world. in fact, this term accurately describes the souls of all the people in the world, except for a few hundred kabbalists and their disciples. 2. those people (or souls) that have received a desire for spirituality from above, because it is their turn to start approaching the creator. they find kabbalah, begin to study and correct their attributes. in their new attributes, the corrected ones, they receive the sensation of the cret h e k a b b a

LAITMAN M THE PATH OF KABBALAH

g on ge in the vessels of reception of bet de aviut creates the world, beria; the zivug on ge in the vessels of reception of gimel de aviut creates the world, yetzira; and the zivug on ge in the vessels of receptions of dalet de aviut creates the world, assiya. the third sorting takes out the vessels of reception that were mixed with the vessels of bestowal. that sorting and correction is done by souls of people. they sort these vessels and raise them above the parsa to the world of atzilut. this work is called an awakening from below, because it is done by the souls. the broken vessels that rise to atzilut are called ahp de aliah (the raised ahp. the fourth sorting is the sorting of the vessels of reception that were not mixed with the vessels of bestowal. those are sorted out as ones tha

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

used by rameses when acting as master of his lodge; i do 254. plate viii 255. 256. not know its material, but it somewhat resembles the feathered cloaks which used to be worn in hawaii. 257. the square of the i.m. is equally an instrument of government, as is indicated in its use as the seat of osiris in the judgment hall, mentioned in chapter i(*plate ii (b) from it osiris governs or judges the souls of men who are brought before him, and decides as to whether they are sufficiently perfect to pass onward. from this we have our modern idea of acting on the square; that is to say, with perfect justice to our neighbour. 258. the figure is in this case the working mason fs square, an angle of ninety degrees, used for testing the sides of a stone to see that they are at right angles to each o

subtler than that through which he has come. this is the place of the common human emotions; the former was rather that of blind passion. the desires that attach ordinary men to the matter of these middle regions are by no means reprehensible, but on the other hand they are not uplifting. all the pleasures of the body that are not coarse or gross build their tenements here, for the abiding of the souls of the dead until they have tired of these things, and are ready to pass onwards. i have given an account of these regions and the people living in them in the astral plane and the other side of death, and the first lieutenant sovereign grand commander of the co-masonic order, the very illustrious bro. annie besant has also dealt with them at length in the ancient wisdom. 508. the candidate

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

ve developed from earlier notions of divinities of death. such figures are widespread in world culture. in hinduism, for example, yama is the god of the dead. in the earliest vedic texts, yama ruled an afterlife realm not unlike the norse valhalla in which the deceased enjoyed carnal pleasures. as hinduism was transformed in the post-vedic period, yama became a rather grim demigod, who snared the souls of the departed and conducted them to the otherworld. the notion of an angel of death was most fully developed in rabbinical judaism. like yama, the jewish idea of an angel of death developed across time. the biblical emissaries of death were clearly under the direct command of god, as, for example, in 2 samuel: then the angel stretched out his arm toward jerusalem to destroy it; but the lor

highly negative attack chick might say an expos on some feature of modern society seen as tainting the pure milk of the gospel. like many other ultraconservative christians, the chick worldview is, to put it mildly, paranoid. our world is under constant, ongoing assault by demonic forces determined to distract humanity from the only thing that really matters, namely saving one s own soul and the souls of others from damnation. illicit sex, alcohol, recreational drugs, and the like are tools of satan designed to keep people from hearing or from seriously considering the christian message. all tracts end with a call to repent and accept jesus as one s personal savior. although non-christian religions are satanic, chick devotes relatively few tracts to attacks on other religions. he is more

the dead are also often perceived as living underground, perhaps as a result of the custom of burial in the ground. 66 demons in christianity, the ancient underworld that, originally, was the common fate of humanity became a realm of torture in which sinners and unbelievers were tormented for eternity. in the christian tradition in particular, underworld devils acquired employment tormenting the souls of the damned, though the earliest christian idea was that stern, righteous angels tormented the damned. as the righteous angels were imaginatively removed from hell, satan, ruler of all other devils, became king of the underworld. as portrayed in the new testament, demons constitute the infernal equivalent of god s celestial host.while angels go about helping human beings and doing good, de

m of myths and rituals. the underworld is usually viewed as being physically located in a given place underneath the earth; for example, under a mountain, or beyond an ocean that can be reached only by crossing a narrow and dangerous bridge. the dark kingdom of the underworld typically contains various spirits, a king and/or a queen, a devil figure, or some other mythical characters, who rule the souls of the dead. in the cultural tradition that spread from siberia and asia to the american continent and the pacific islands, the descent to the underworld was an important part of the spiritual complex referred to as shamanism. the shaman s healing power stemmed from his ability to descend to the underworld to visit the spirits who caused the illness of the patient. upon his return, the shama

traditions, particularly the familiar western faiths, the god(s) of light became good and the gods of darkness became demons. a natural consequence of this moral division is that the realm of reward was placed in the upper world with god(s) and the realm of punishment in the lower world with the demons. in the christian tradition in particular, underworld devils acquire employment tormenting the souls of the damned. the popular association of hell with fire appears to originate in the association of hell with volcanic activity, during which the underworld belches up liquid fire in the form of molten lava. and, of course, the popular image of heaven as a realm where the deceased have wings and sit around on clouds is a direct result of associating the abode of the righteous dead with the u

LIBER 777

ven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael offering souls of just wyhh 7 millstones where manna for just is ground for future whyh 8 sol, luna, planets, stars, and 10 spheres yhwh 9 hyhw jwr ruach the intellect 1010 has no use. follow 390 heavens, 18,000 worlds, earth, eden and hell. hhyw yhhw hwhy la cpn nephesh the animal soul, which perceives and feeds. xcix* archangels of assiah. c* angels of assiah. ci. english of col. c. cii* the revolutions

LIBER ALEPH

great sorcerer of nazareth, as some say, he is still hidden in the dust of the simoom, and we may not perceive him in his true self of glory. nevertheless, behold, o my son, this mystery. his true word was la allh, that is to say (there is) no god, and la al is that mystery of mysteries which thine own eye pierced in thine initiation. and of that truth have the illusion and falsehood enslaved the souls of men, as is written in the book of the magus. b the book of wisdom or folly 75 bf de se ipso, twi megalwi qhriwnoi, toi logwi 'aionoj cuius verbum est qelhma (of himself, the great beast, the logos of the on, whose word is thelema) my son! me seemeth in certain hours that i am myself fallen on a time even more fearful and fatal than did mohammed, peace be upon him! but i read clearly the w

LIBER AZAZEL

me, five times five, it will not be enough. for seeking to make the earth your pit of slaves, you are the most accursed of all. your followers will be isolated and hunted down, and history will remember you as the paragons of barbarism. 6. all false prophets and delusional messiahs, you have been judged and found incompetent. all of your patronizing sermons and false prophecies have emptied your souls of any light. choke on the darkness, it is your reward. 7. liars! you who would claim to be my chosen vessels on this plane, you have also been judged and found pitiful. no pile of bones covered in fat and flesh can speak for me! i am the unbound and unconquerable, i am the mighty lord of this earth and all that it contains. speakers of rabble who claim my mandate for your own, prepare to me

LIBER B VEL MAGI

attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that without fear, that the law may be fulfilled. and according to his original nature will that law be shapen, so that one may declare gentleness and quietness, being an hindu; and another fierceness and servility, being a jew; and yet another ardour and manliness, being an arab. yet this matter toucheth the mystery of incarnation, and is not here to be declared

LIBER CXX

f restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright mo

LIBER LIBRAE

spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed that thou blaspheme not the name by which another knoweth h

LIBER LXVII THE SWORD OF SONG

ading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours

LIBER MMCMXI NOTE ON GENESIS

s of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. the positions of the last two letters of t

LUCIFERIAN SORCERY

rdian of the threshold, the gateway to the space between worlds, known as the twilight or in-between of the nightside and dayside. through this 5 gateway may we draw the immortal elixir of spiritual awakening and magickal gnosis through sorcery. the process of self-transformation within the witches sabbat gnosis is the night-hunt and dream conclave known as the witches sabbath, the meeting of the souls of magickians at the crossroads, an area of which is universal in spirit meetings, from the pathal craft to the luciferian witches sabbat path to systems of voodoo and palo mayombe. the sabbat itself is a western approach to the middle eastern cult of shaitan and those of the yatukan1 practices. shaitan is the fire-djinn whom, unlike other angels created of light, was created from flame. it

LUCIFERIAN SORCERY AND SET TYPHON

e, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a c

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ith the aid of six sons, or emanations (possibly the planetary angels) which he formed out of, and yet within, himself. as stated before, the demiurgus was individualized as the lowest creation out of the substance called pleroma. one group of the gnostics was of the opinion that the demiurgus was the cause of all misery and was an evil creature, who by building this lower world had separated the souls of men from truth by encasing them in mortal vehicles. the other sect viewed the demiurgus as being divinely inspired and merely fulfilling the dictates of the invisible lord. some gnostics were of the opinion that the jewish god, jehovah, was the demiurgus. this concept, under a slightly different name, apparently influenced medi val rosicrucianism, which viewed jehovah as the lord of the m

and represent her as wandering through the world in quest of her abducted daughter. ceres carried two torches, intuition and reason, to aid her in the search for her lost child (the soul. at last she found persephone not far from eleusis, and out of gratitude taught the people there to cultivate corn, which is sacred to her. she also founded the mysteries. ceres appeared before pluto, god of the souls of the dead, and pleaded with him to allow persephone to return to her home. this the god at first refused to do, because persephone had eaten of the pomegranate, the fruit of mortality. at last, however, he compromised and agreed to permit persephone to live in the upper world half of the year if she would stay with him in the darkness of hades for the remaining half. the greeks believed th

was accepted into the mythology of the greeks, later becoming the mercury of the latins. he was revered through the form of the planet mercury because this body is nearest to the sun: hermes of all creatures was nearest to god, and became known as the messenger of the gods. in the egyptian drawings of him, thoth carries a waxen writing tablet and serves as the recorder during the weighing of the souls of the dead in the judgment hall of osiris--a ritual of great significance. hermes is of first importance to masonic scholars, because he was the author of the masonic initiatory rituals, which were borrowed from the mysteries established by hermes. nearly all of the masonic symbols are hermetic in character. pythagoras studied mathematics with the egyptians and from them gained his knowledg

cording to its pattern, but all are dependent upon the one fertilizing principle existing in the supreme mind. the fecundative power, though of itself a unit, manifests differently through the various substances, for in the mineral it contributes to material existence, in the plant it manifests as vitality, and in the animal as sensibility. it imparts motion to the heavenly bodies, thought to the souls of men, intellectuality to the angels, and superessentiality to god. thus it is seen that all forms are of one substance and all life of one force, and these are co-existent in the nature of the supreme one. this doctrine was first expounded by plato. his disciple, aristotle, set it forth in these words "we say that this sensible world is an image of another; therefore since this world is vi

ts of the spinal column, and enters into the domed chamber of the human skull, it finally passes into the pituitary body (isis, where it invokes ra (the pineal gland) and demands the sacred name. operative masonry, in the fullest meaning of that term, signifies the process by which the eye of horus is opened. e. a. wallis budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of osiris the deceased person has a pine cone attached to the crown of his head. the greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of bacchus. in the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

me down to sleep, i called upon that most holy name of god, iah, and prayed for the ineffable wisdom, and when i was beginning to close mine eyes, the angel of the lord, even homadiel, appeared unto me, spake many things courteously unto me, and said: listen o solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise. and when i comprehended the speech which was made unto me, i understood that in me was the knowledge of all creatures, both things which are in the heavens a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

he earth, and which are represented in hebrew symbolism under the form of bulls. their empire is that of fecundity. they correspond to true ideas. they have for adversaries the gamaliel or obscene, whose queen is lilith, the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the divine

eserve unto thee my crown. but learn to triumph thyself over fear by wisdom, and the spirits will descend from heaven to serve thee. i, solomon, thy father, king of israel and of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things by the virtue of the schema hamphorasch, and by the thirty-two paths of yetzirah. number, weight, and measure determine the form of things; the substance is one, and god createth it eternally. happy is he who comprehendeth the letters and the numbers. the letters are from the numbers, an

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

hiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon him by abdon and dal against all phantoms of the night, and to summon the souls of the departed from hades. editor s note. the divine names ihvh and elohim, a mystical character of the moon, and the names of the angels iachadiel and azarel. the versicle is from psalm lxviii. 1 "let god arise, and let his enemies be scattered; let them also who hate him flee before him" figure 54. the sixth and last pentacle of the moon. this is wonderfully good, and serveth excellently

MEANING OF MASONRY

ree great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpose. but in the course of the construction of this ideal temple, something happened that wrecked the scheme and delayed the fulfilment indefinitely. this was the fall of man; the conspiracy of the craftsmen. turn to the book of genesis, you will find the same subject related in the allegory of adam

ithout which it is written that a man sha ll not enter into the kingdom of heaven. the regenerated man, the man who not merely in ceremonial form but in vital experience, has passed through the phases of which the masonic degrees are the faint symbol, is alone worthy of the title of master-mason in the building of the temple that is not made with hands but that is being built invisibly out of the souls of just men made perfect. not only in this world is this temple being built; only the foundations of the intended structure are perceptible here. the craft contemplates other and loftier planes of life, other storeys of the vast structure than this we live and work in. just as our craft organization has its higher assemblies and councils in the form of the provincial and the grand lodges tha

eternal ones that treat of the spirit rather than of the body of man. and with this knowledge clothe yourselves and enter the lodge--not merely the lodge-room of our symbolic craft, but the larger lodge of life, wherein, silently and without the sound of metal tool, is proceeding the perpetual work of rebuilding the unfinished and invisible temple of which t he mystical stones and timber are the souls of men. in that rebuild ing, men and women are taking part who, whilst formally not members of our craft, are still unconsciously masons in the best of senses. for whosoever is carefully and deliberately" squaring his stone" is fitting himself for his place in the" intended structure" which gradually is being" put together with exact nicety" and which, though erected by ourselves, one day wi

MICHAEL WYNN THE SOUL TRAVELERS

ghosts are comprised not of individuals, but as objects such as ghost ships and ghost trains. other ghosts may be whole groups of people, such as american civil war battles, where whole ghost armies are seen marching into battle. some ghosts aren t objects at all, but noises, feelings, and odors that seem to come from a distant past. the most pervading theory regarding ghosts is that they are the souls of the departed who weren t ready to move on. consequently, with unfinished business in our world, they continue to roam the place where they perished. attached to each, of coarse, is this traumatic, tear-jerker story of how the person died, and why they have unfinished business. this theory has been screamed and echoed from the hills by every spiritualist and self-proclaimed psychic out the

and ahriman by the persians. satan is the god who carries away the soul. a well-known symbol, that of the all-seeing eye, is related to satan and has been called the eye of set. satan is a god of the setting sun and is therefore often symbolized by a black sun, or a sun that is in total eclipse. perhaps it was a time before the merger of satan and hades, but once these two beings competed for the souls of the nephilim who had died in the flood. satan send ishtar to the gates of the underworld, demanding the souls of those nephilim from hades. lucifer, who is also called azazel and prometheus, absorbed the essence of satan; think of lucifer as an avatar of satan, and it must be remembered that lucifer is satan only because of the merger. upon falling to earth, he worked some kind transforma

iumphing over the angels and even making slaves of them. gog was apparently the father and leader of this race, making magog his mother and consort. this race of giants which desecrated the earth was eventually defeated by the heroics of jehovah, satan, and the other arch-angels. after a massive rock was hurled to earth, the titans were destroyed and the angels seized dominion over the earth. the souls of magog, gog, and the dead race of giants are said to be locked in the earth, waiting to be released when the rays of the stars are no longer poisonous to them. dagon, he who allegedly bound leviathan, is also said to be the son of gog. a bit about me i m just a guy from florida who found out about 9/11 in spring of 2006. as my research began to expand, i felt like someone who was plunged i

MORALS AND DOGMA

h enginery of mammon. this, and greed for office, are the two columns at the entrance to the temple of moloch. it is doubtful whether the latter, blossoming in falsehood, trickery, and fraud, is not even more pernicious than the former. at all events they are twins, and fitly mated; and as either gains control of the unfortunate subject, his soul withers away and decays, and at last dies out. the souls of half the human race leave them long before they die. the two greeds are twin plagues of the leprosy, and make the man unclean; and whenever they break out they spread until "they cover all the skin of him that hath the plague, from his head even to his foot" even the raw flesh of the heart becomes unclean with it* alexander of macedon has left a saying behind him which has survived his co

the great expounder of symbolism; although its ancient interpretations were often ill-founded and incorrect. the alteration from symbol to dogma is fatal to beauty of expression, and leads to intolerance and assumed infallibility* if, in teaching the great doctrine of the divine nature of the soul, and in striving to explain its longings after immortality, and in proving its superiority over the souls of the animals, which have no aspirations heavenward, the ancients struggled in vain to express the _nature_ of the soul, by comparing it to fire and light, it will be well for us to consider whether, with all our boasted knowledge, we have any better or clearer idea of its nature, and whether we have not despairingly taken refuge in having none at all. and if they erred as to its original p

aith _some_ creed, upon those points. at the present day, men are satisfied to think nothing in regard to all that, and only to believe that the soul is a _something_ separate from the body and out-living it, but whether existing before it, neither to inquire nor care. no one asks whether it emanates from the deity, or is created out of nothing, or is generated like the body, and the issue of the souls of the father and the mother. let us not smile, therefore, at the ideas of the ancients, until we have a better belief; but accept their symbols as meaning that the soul is of a divine nature, originating in a sphere nearer the deity, and returning to that when freed from the enthrallment of the body; and that it can only return there when purified of all the sordidness and sin which have, a

ich explains their turning toward the sun in prayer. their demeanor was sober and chaste. they submitted to the superintendence of governors whom they appointed over themselves. the whole of their time was spent in labor, meditation, and prayer; and they were most sedulously attentive to every call of justice and humanity, and every moral duty. they believed in the unity of god. they supposed the souls of men to have fallen, by a disastrous fate, from the regions of purity and light, into the bodies which they occupy; during their continuance in which they considered them confined as in a prison. therefore they did not believe in the resurrection of the body; but in that of the soul only. they believed in a future state of rewards and punishments; and they disregarded the ceremonies or ext

enginery of destruction, by which human bodies may be the more expeditiously and effectually crushed, shattered, torn, and mangled; and yet hypocritical[1] humanity, drunk with blood and drenched with gore, shrieks to heaven at a single murder, perpetrated to gratify a revenge not more unchristian, or to satisfy a cupidity not more ignoble, than those which are the promptings of the devil in the souls of nations. when we have fondly dreamed of utopia and the millennium, when we have begun almost to believe that man is _not, after all, a tiger half tamed, and that the smell of blood will not wake the savage within him, we are of a sudden startled from the delusive dream, to find the thin mask of civilization rent in twain and thrown contemptuously away. we lie down to sleep, like the peasa

MOTTA MARCELO THE COMMENTARIES OF AL

rot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, althoug

l fulminations; but we have quarrels enough on our hands. we have to fight for freedom against oppressors, religious, social, or industrial; and we are utterly opposed to compromise. every fight is to be a fight to the finish; each one of us for himself, to do his own will; and all of us for all, to establish the law of liberty. we do not want "professional soldiers, hired bravos sworn to have no souls of their own. they "dare not fight; for how should a man dare to fight unless his cause be a love mightier than his love of life? therefore they "play; they have sold themselves; their will is no more theirs; life is no longer a serious thing to them; therefore they wander wastrel in clubs and boudoirs and greenrooms; bridge, billiards, polo, pettie coats pullout their emptiness; scratched f

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

or the maiden, were held in spring. it is supposed that the secrets taught to the initiated by the priests.the expounders of the mysteries.were moral meanings, elucidated from the myths concerning demeter and persephone; but the most important belief inculcated was the doctrine of the immortality of the soul. that the lessons taught were of the highest moral character is universally admitted "the souls of those who participated in them were filled with the sweetest hopes both as to this and the future world" and it was a common saying among the athenians "in the mysteries no one is sad" the initiation into these solemn rites (which was originally the exclusive privilege of the athenians) was accompanied with awe-inspiring ceremonies; and secrecy was so strictly enjoined that its violation

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

se "et exaltavit homilies" the newly elected chairman would take possession of the baton, the emblem of his station, and sit down on the chair vacated by his predecessor."18 every year the brotherhood sang a solemn mass, which was followed by a procession in which one member carried the candle and baton of the trade. the following day, another service was celebrated and a novena was begun for the souls of deceased masters. in addition to this annual ceremony, the divine service with solemn vespers was celebrated on fixed days and a low mass was said each day of the year for deceased brothers. at the death of a member, a high mass was sung and attended by all the brothers. despite the persistence of these pious customs, however, the admirable spirit of christian charity that had animated th

the very holy trinity and a substantial invocation to god and all the saints. one of the directives it contains deserves particular emphasis here: that which commands the brothers and sisters to gather together on the saturday following ascension to give prayers in honor of the holy trinity and in favor of the holy church "for the peace and union of the country and for the peaceful repose of the souls of the departed, not only those of brothers and sisters, but those of friends and of all christians."7 the mention of sisters here proves that women were accepted as members into the builders associations, an important fact given that modern anglo-saxon freemasonry regards the admission of women with hostility. we should also note that at the end of the seventeenth century, english freemason

PHILIP NEIL MYTHS LEGENDS EXPLAINED

es over the earth in this ancient tomb painting. she is about to swallow the evening sun, which is shown again on her upper arm as it starts its night journey. nut became regarded as the mother of all, for even the sun god re entered her mouth each night to travel through her body and be reborn next morning. a figure of nut inside egyptian coffin lids promised the same nurture and rebirth for the souls of the dead. introduction 10 the road of life and death, he was unveiling a mystery as great and as secret as that of eleusis. never tell anyone about this rite, ran the ritual. keep it absolutely secret. if you disclose it the world will come to an end. we will all die. the secrecy required of initiates into the mysteries of eleusis was so absolute that we are left to guess from fragments o

e calliope and the son or pupil of apollo. orpheus charmed all the nymphs with his music, but was indifferent to them until he met the lovely eurydice, whom he married. he invited the marriage god hymen to the wedding, but hymen was in low spirits; his torch sputtered and smoked and would not stay alight. the underworld, also called hades after its ruler, was the land of the dead. hermes took the souls of the dead to the river styx where they paid charon, the ferryman, to row them across. cerberus the three-headed watchdog prevented escape. hades had several entrances to the upper world and could also be reached by sea, as odysseus did (see pp. 64 -65. the majority of ghosts conceived of literally as shadows of their former selves stayed on the featureless plain of asphodel. a lucky few we

to enter the body of a beggar who had just died of starvation. soul li t ieh-kuai s soul is shown in the vapor rising from his gourd of life-preserving medicine, hovering above the beggar s body it inhabits. the eight immortals visit shou hsing this plate shows the eight immortals visiting shou hsing, the god of longevity, who also lives in the kun lun mountains. clouds swirl around them all. the souls of good people, who are no longer reincarnated, may also dwell in the kun lun mountains although usually, they are sent to the land of extreme felicity in the west. chinese money peach of immortality the sacred mountain 120 the sacred mountain the shinto religion, the way of the gods, recognizes divine spirits, kami, in all natural phenomena. sengen-sama, the goddess of mount fuji, is the mo

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ing, the external letters which may be changed or exchanged. the essential letters of the torah itself remained intact. from this we understand that although letters which are "vessels" and the letters which are "clothing" look exactly alike, they, nonetheless, are two separate matters. souls taken from the clothing it is stated in the zohar "he made clothing for them (the sefirot) from which the souls of human beings come out" now, according to what was explained above, how is it possible that from a totally separate thing, like clothing, the essence of the human soul can come out? it must therefore be understood that what is considered to be a "garment" on one level can become the essential light of another level. this may be understood by examining what takes place when one person commu

ul, is made up of an admixture of good and evil (as explained in part one the "allegory" or garment of the chashmal can be either concealing or revealing. furthermore, the allegory brings out the concept in the way of "somethingness. this somethingness is the source of evil. it is for this reason that anything which has its source in nogah may be utilized for either good or evil. for example, the souls of true converts to judaism have their source in nogah. because of this they are drawn to judaism and may convert, thus entering the domain of the holy. on the other hand, since they have free choice, they are not compelled by their nature to do so and may choose to stay in the domain of the unholy) as explained, it is the "somethingness" of the comprehension of divine concepts that the anim

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

is stature was diminished and he became physical, and this caused a blemish in all the souls [he encompassed. ghis stature was diminished h obviously does not mean that he physically shrunk, and that being spiritual is just being giant. rather, this simply the way the kabbalists describe adam fs transformation from a totally spiritual to partly physical being. however, he [originally] encompassed souls of arich anpin, and when he sinned, these souls ascended on high. as we have explained previously, the four worlds correspond to the four lower partzufim, while the higher partzufim correspond to the higher world, adam kadmon: the arizal on parashat noach (2) 28 partzuf sefirah world body arich anpin keter adam kadmon skull abba chochmah atzilut right lobe of brain ima binah beriah left lobe

h describes a situation that persisted for 130 years and the arizal describes a process that occurred simultaneously with the sin, this is simply because spiritual processes that occur outside the context of time require time when manifested in the physical plane. in addition [adam] blemished souls that were associated with his own, personal soul-root. these were [intended to be] rectified in the souls of cain and abel, abel rectifying the aspect of chochmah and cain the aspect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their life-force. 1 eiruvin 18a, based on genesis 5:3. the ariza

e unholy descent of the vav-hei into the realms of evil adjacent to the world of beriah. as for the souls propagated by adam fs unholy seminal emissions. shem, ham, and japheth were the roots of those souls, and came to rectify them. but the generation of the dispersion ruined [their efforts, and said, gcome, let us build ourselves a city and a tower. h12 [in effect] they said that they saw those souls of the generation of the flood that did not ascend and that they did not have a body to ascend with. so they said, glet us make them bodies from the evil shells. h this is alluded to by the word gcome. h this will be explained presently. nimrod said, glet us build ourselves a city, h referring to malchut of the forces of evil, gand a tower, h referring to yesod of the forces of evil. gcity h

lar to the missions of gabriel and raphael (to destroy sodom and save lot, as we will see. therefore, these two missions had to occur at the same time. gabriel fs and raphael fs missions are combined into one for this exposition because destroying sodom was also part of rescuing lot, as will be explained. first, the arizal discusses michael fs mission. g-d wanted to bring forth the holy seed, the souls of israel that had been stored away from before creation until this point. there were two thousand years of tohu, during which g-d was creating worlds and destroying them. humanity in general was originally intended to fulfill the role that, after adam fs sin, was reserved for the jewish people. thus, the souls that g-d originally intended to send to the world in its first years had to be he

d this to correspond to the first third of chesed of tiferet] when he said, gdo it a second time, h he intended this to correspond to the second third of chesed of tiferet. when he said, gdo it a third time, h he intended this to correspond to the third third of chesed of tiferet. by pouring the four pitchers three times over his sacrifice, elijah was reconstructing nukva, the conglomerate of the souls of israel, giving it the three gpitchers h (24 fs) or thirds of chesed of tiferet it is supposed to possess. we see from the above exposition that the female is to play a decisive role in the process of redemption. indeed, at least in this scene, z feir anpin is depicted as being helpless and dependent on rebecca/nukva to restore its broken tiferet, or heart. we may perhaps visualize this as

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ments. for wert thou to summon the gnomes to pander to thy avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure creatures of god's creation to fill thy coffers and to satisfy thy lust for gold? wouldst thou defile the spirits of driving fire to 76 the golden dawn: volume i book one serve thy wrath and hatred? wouldst thou violate the purity of the souls of the water to pander to thy lust and debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the evil and not the good, and in that can the evil will have power over thee. in true religion there is no sect. therefore take heed that thou blaspheme not the name by which another knowethhis god fo

is the throne of the ten sephiroth <200> pause. contemplate the kether above the head, and endeavour to bring down its light, in the names of sandalphon, metatron and nephesch ha-messiach, the three kerubim ruling over mallcuth, and by the power of the choir of angels who art set over the governance of the kingdom (trace sigils of all these names and vibrate very pawetfully, the aschim, the holy souls of fire, let it be known that i, ad majorem adonai gloriarn; neophyte of the golden dawn, and frater r r et a. c. have summoned the powers of earth to my presence. let there be formed a true and potent link between my human soul on the one hand, and all those divine powers of malkuth which receive the influx from on high. to this end, i propose to evoke unto physical manifestation, the great

er of the holy spirit, created also unto divine will, do evoke thee by the name of adonai ha-aretz (vibrate by the middle pillar and circumambulate. i conjure thee in the name of adonai melekh (vibrate by middle pillar, etc) the lord and king of the earth. and i conjure ye powerfully by the three holy archangels of the kingdom: metatron, sandalphon, and nephesch ha-messiach, and by those powerful souls of fire, the aschim. and i command thy manifestation in the name and power of auriel the great archangel of earth. by these names do i evoke and conjure thee that thou dost forthwith leave thine abodes in the kingdom of earth and appear unto me here, visibly and in material form before me in the magical triangle without this circle, in fair shape and true. and by all these divine names do i

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys theunknown and unseen, even unto the direct presence of the all; the praise and supplication

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

refuse of the earth. s lamed. to subdue the most ferocious animals and have power to pronounce those words which paralyse and charm serpents. a mem. to have the ars notoria which gives the universal science. i nun. to speak learnedly on all subjects, without preparation and without study. these, finally, are the seven least powers of the magus: y samech. to know at a glance the deep things of the souls of men and the mysteries of the hearts of women. r ayin. to force nature to make him free at his pleasure. q pe. to foresee all future events which do not depend on a superior free will, or on an undiscernible cause, tsade. to give at once and to all the most efficacious consolations and the most wholesome counsels. f koph. to triumph over adversities. w resh. to conquer love and hate. c shi

n their visions or intuitions in that which they term the light of glory. we read in the hebrew book concerning the revolution of souls that there are three classes of souls the daughters of adam, the daughters of angels and the daughters of sin. according to the same work, there are also three kinds of spirits captive, wandering and free. souls are sent forth in couples; at the same time certain souls of men are born widowed, for their spouses are held captive by lilith and naemah, queens of the stryges: they are souls condemned to expiate the temerity of a celibate's vow. hence, when a man renounces the love of women from his infancy, he makes the bride who was destined for him a slave to the demons of debauch. souls grow and multiply in heaven, as bodies do upon earth. immaculate souls

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

he would operate, and he must perform the work with a great burst of faith and will, which we do not always find ourselves to possess in the first shock of a great sorrow. what is vulgarly called necromancy has nothing in common with resurrection, and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. there are two kinds of necromancy, that of light and that of darkness. the evocation by prayer, pantacle and perfumes, and the evocation by blood, imprecations and sacrilege. we have practised only the first, and advise no one to devote themselves to the second. it is certain that the images of the dead do appear to the magnetized persons who evoke them; it is cert

ROBERT KIRK WALKER BETWEEN WORLDS

inferior state, and clothed with [temporary] bodies procured through their alms-deeds in this life called cuirp dhaondachbach, which means fluid active, ethereal vehicles to hold them[selves together, that they may not scatter, nor wander and be lost in the totum [plenum or fullness, or [in] their first nothing [the void] but if any are so impious as to have given no alm, they say [that] when the souls of such do depart, they sleep in an inactive state until they resume terrestrial bodies again. others, those which the lowland scot calls a wraith, and the irish eug or deathmessenger, appearing sometimes as a little rough dog, and if crossed, and conjured http//www.dreampower.com/kirk_wbw/pg_21.htm (6 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29 [beneficially]

ive] stages, he [the seer] easily guessed how long the man was to live who wore the [astral] shroud, for when it approached his head, he told [me] that such a person was ripe for the grave. the secret commonwealth 31 10. there be many places called fairy hills, which the mountain people think impious and dangerous to peel or uncover by taking earth or wood from them, superstitiously believing the souls of their predecessors to dwell therein. and to that end, they say, a mote or mount was dedicated beside every church-yard, to receive the souls http//www.dreampower.com/kirk_wbw/pg_30.htm (1 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) until their adjacent bodies arise, and so [the church's artificial mound] becomes as a fairyhill [meanwhile] they use bodies o

fairies are often identified with wandering troops of earth-bound spirits, though kirk makes some very clear distinctions between fairies and the spirits of the dead (pages 24 and 30) and there seems little doubt that he was drawing these distinctions from tradition rather than rationalizing for the purposes of his text. in pagan religion, such as that of both the scandinavians and the celts, the souls of the dead are gathered up by the wild hunt in november (coinciding with the appearance of the pleiades, now celebrated as hallow-e'en, and known in gaelic as samhain (b) early celtic traditions are of a semi-nomadic people (though we should be cautious in making generalizations: the ancient land of ireland, for example, was divided geomantically into five zones 13 consisting of four quarte

n worlds(pages 82-91) flip to page# commentary 82 page 23 they are. seen. to eat at funerals, banquets. to carry the bier or coffin with the corpse, among the middle-earth men to the grave. the fairies are frequently associated with death and events surrounding death, though kirk takes pains to separate the fairies, with their own orders and tribes and polity (page 28) and the spirits or departed souls of dead humans. the use of the phrase middle-earth is worth noting, both in its use by kirk and its preservations in scottish-english dialect and early english. in norse and scandinavian mythology15 the term is used for the middle world, that of humans. the concept is rooted in a primal magical cosmology of three worlds: over-world, middle- world and under-world. humans dwell in the middle-w

people, and not an efflux from the human, nor is it an example of 'clairvoyance' or perception of the human aura. the fairy tradition is a very specific one of contact between human and underworld or otherworldly entities, with its own techniques and symbolic language. page 31 there be many places called fairy hills, which the mountain people think impious and dangerous to. uncover. believing the souls of their predecessors to dwell therein. and to that end, they say, a mote or mount was dedicated beside every churchhttp/ www.dreampower.com/kirk_wbw/pg_92.htm (5 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) yard, to receive the souls until their adjacent bodies arise, and so becomes as a fairy-hill. fairy hills are either natural locations, or ancient ritual

RUBY TABLET OF SET

id not automatically simplify matters, but it did refine the search to a previously unknown state of sophistication which allowed for the disposal of useless lumber through subtle, experienced, and complex approaches. it is the quest of always becoming, a task which is one of the significant keys to living for as long as the self-sufficient psyche wills "let us enquire" said socrates "whether the souls of dead men really exist in the house of hades or not. well, there is the very ancient legend which we remember, that they are continually arriving there from this world, and further that they come back here and are born again from the dead. if that is true, and the living are born again from the dead, must not our souls exist there? for they could not be born again if they did not exist; an

your elect, for we are your nobles and none other. open, therefore, the gates of the underworld. let the light depart, and bring unto us the darkness. ego sum qui copulave pugno meo, libidinem sentini in umbra mea, semen cecidit e meo ipsius ore. we invoke thee, anubis, opener of the way, who dwells in the void. hail, typhon! terrible ancient god of death and destruction, who maketh desolate the souls of the undeserving: guide our path through the angles. hail, set! typhon set! hail, anubis! we invoke thee by thy powerful names! in witness to your bond, we proclaim your words: xeper! xem! xeper! xem! xeper! xem! 11. the celebrant turns to the assembly and presents the body of the ritual, introducing the four shades. hail, my brothers and sisters of the night. welcome to the abode of darkn

] by the power and thunder of set- we awaken our highest selves. from the edge of the perimeters of our selves, we gaze into the vast unknown. harken to us, ancient intelligence of the universe- look upon us with thy red eyes, and journey with us. know that we are become on this journey. by this we are lifted [the graal is raised aloft with these words:(1] to seek after starry wisdom destroys the souls of the earthbound, but we drink this plutonian meade and it destroys us not [drink from graal] as nuclear detonation in the abyss we are become [invocation to the black stars] we are eternal. our hearts are as the eternal fires of stars. the power and depth of our being is as one with the crushing and unimaginable heat and compression of stellar interiors. we burneth on and on without respit

the shapes that i have wrought for them do the old ones render the profane forever constrained to the realm of death. i'a yog-sothoth. the sith bell has been cracked, and the yellow sign seen within the eye of the star of wrath. yea! moving unseen upon the laird of mentu, the fiends without faces have welcomed me, and within the ebon keep the horrors in yellow hold council, seeking to devour the souls of the profane. from an angular matrix born of the asylum, my voice blasts forth unto my soul image, nyarlathotep, and screams of terror and merriment are forever heard unto the ending of the cycle. moving upon the winds of the abyss do the elder daemons shriek my name, proclaiming "ias aem'nh ci-cyzb vyni-weth w'ragn jnusf whrengo j nusf'wi klo zyah zsybh kyn-talo huz-u kyno" behold all ye

o one and has no language but a cry, and the gods know him not, but whoever shall be delivered by their names shall live [priest] i speak for the gods, and i say: i have made the heavens and the earth. i have knit together the mountains; i have created all that is above them. i have made the water; i have made the heavens; i have stretched out the two horizons like curtains, and i have placed the souls of the gods within them. i am he who, if he opens his eyes, does make the light; and, if he closes them, darkness comes into being. i have made the hours; i have created the days; i bring forward the festivals of the year. i have created the sacred bull from whose loins spring the delights of love. i make the fire of life, and i provide food in houses. i am xepera [mother (or father] we spea

SALMANRUSHDIE THESATANICVERSES

he castigates himself, o my vanity, i am an arrogant man, is this weakness, is it just a dream of power? must i betray myself for a seat on the council? is this sensible and wise or is it hollow and self-loving? i don't even know if the grandee is sincere. does he know? perhaps not even he. i am weak and he's strong, the offer gives him many ways of ruining me. but i, too, have much to gain. the souls of the city, of the world, surely they are worth three angels? is allah so unbending that he will not embrace three more to save the human race- i don't know anything- should god be proud or humble, majestic or simple, yielding or un _what kind of idea is he? what kind am i_ o o o halfway into sleep, or halfway back to wakefulness, gibreel farishta is often filled with resentment by the non

SATANGEL

be composed and copied by cultured and educated hands, yet they give form and expression to desires and beliefs that might otherwise be described not merely as primitive, but even atavistic. its seemingly anti-christian theological and ceremonial expressions may be sophisticated and obscure, yet in essence it is the same as those ante-christian pagan practices of witchcraft as have condemned the souls of many an assumed illiterate and simple peasant. the evils are entirely and in every sense identical. what must also be understood is the reputation of the books themselves as objects of the arte; consecrated and embued with a spiritual power in their own right. their mere presence in a place could thus bring good or bad luck. in the circle it is just as much an integral part of the summoni

uel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of st. peter; uri-el, the angel of god, will bring forth an order, according to their transgression, the souls of those sinners. they will burn them in their dwelling places in everlasting fire. and after all of them are destroyed with their dwelling places, they will be punished eternally. those who have blasphemed the way out of righteousness will be hung up by their tongues. spread under them is unquenchable fire so they cannot escape it. according to the sibylline oracles uri-el is the angel who

SATANIC BIBLE

ursed is he who doeth good unto others who sneer upon him in return, for he shall be despised! 11. blessed are the mighty-minded, for they shall ride the whirlwinds- cursed are they who teach lies for truth and truth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetua

SATANIC RITUALS

de. unseen they walk amongst us, and as we doth join them, so we stalk the night unseen as well, for only through the angles can we be seen, and those without see not; for their eyes are blinded by millstones of righteousness. i say unto thee who speaketh with, garbled tongue: i know well that which holds ye from leaving this cycle. i have glimpsed the hounds of the barrier, lying in wait for the souls of the righteous. they are the guardians of the cycles, and they lurk at the threshold of time, and their space-planes move about them, hiding them well. they move only through angles, though free are they not of the curved dimensions. strange and terrible are the hounds of the barrier, follow they consciousness to the limits of space. unseen they walk among thee, in places where the rites h

haben! yea! hiding in the abyss beyond time i found them, and they, scenting me afar off, raised themselves and gave the great bell cry that can be heard from cycle to cycle. dwelt i then, in lairs remote front man, on the gray shores of time, beyond the world's rim, and ever with me they moved, in angles not known to man. on that dark threshold they crouch, their jaws agape and ravening for the souls of those who are without! ich komme zur ck durch die winkel und eisern folgten sie mir. hal die verschlinger folgten und somit wurde ich der marschall der wirte der h lle, jene welche mir folgten und sie hunde f hrten, ritten durch den wirbelwind der nacht, um die erde zu reinigen und das eis zum schmelzen zu bringen! returned i through angles back, and hard by me they followed. yea! the dev

SATANICON

ne knots the full length of the cord. this will act as a binding agent which will bring misfortune and a string of endless problems to your adversary. figures: a doll made fro wax, clay, cloth, etc, which represents your foe is a very common method. the image is subjected to the destructive forces of the celebrant. the image may be stuck with pins, nails, burned, drowned, etc. satanists, the dark souls of the earth are true to the laws which rule the activities of man and animal: the satisfying of the emotions through sexual activity; the heart-felt-need to help someone who-s sincerely cared for, and the necessity of mentally or physically destroying someone who s excessively antagonistic toward one s loved ones and/or oneself, are reasonable and essential to the order of natural behavior

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

. most of the time, religion also deals with what might be called the supernatural or the spiritual, about forces and powers beyond the 1 control of humans. in this latter area, religion attempts to answer questions that science does not address, such as the meaning of life and what happens after death. in addition, religion deals in one form or another with salvation. this can include saving the souls of humans either in a literal fashion, with a heaven after death as in christianity, or in a more symbolic sense, as in reaching an end to suffering such as nirvana, as in some eastern religions, including buddhism. furthermore, religion usually does its work through some form of organization and worship, as well as through sacred rites or rituals, sacred books, a clergy or priesthood that a

nding it. a shrine is usually a small area in or near the home where a person can worship instead of attending a larger temple. it may contain items that represent the deity or are offerings to the god. the shrine may have pictures of the worshipper s personal god or of one of the major gods in the daoist pantheon, or group of gods. people light candles and burn incense at a shrine to call on the souls of their departed relatives or to call on certain gods to ask for assistance. wine may be poured and food, including meat, rice, and cookies, are placed on the home altar or shrine. there are rites for health, prosperity, and long life, among many others. meditation is another form of home worship. meditating on the dao is considered the way to reach unity with it. special breathing techniqu

would make offerings of flowers, corn meal, and wine on the graves of their family s dead. funerals were major ceremonies for the romans, with hired mourners and large tombstones erected. sad songs were sung and played on instruments as the body was put into the ground. later in roman history, however, these funerals were held only at night so as to discourage too many people from attending. the souls of the dead were called lares, and the romans believed that they watched over and protected the household. greco-romanism s influences greek and roman mythology has had a lasting effect in the modern world, especially in literature and art. without these sources, such works as the divine comedy by dante alighieri (1265 1321) or the faerie queen by edmund spenser (c. 1552 1599, or even the wo

namo siddhanam namo airiyanam namo uvajjhayanam namo loe savva sahunam eso panch namokaro savva pavap panasano mangala-nam-cha savvesim padhamam havai mangalam the meaning of this prayer is roughly: i bow down to those who have reached omniscience in the flesh and teach the road to everlasting life in the liberated state. i bow down to those who have attained perfect knowledge and liberated their souls of all karma. i bow down to those who have experienced self-realization of their souls through self-control and self-sacrifice. i bow down to those who understand the true nature of soul and teach the importance of the spiritual over the material. i bow down to those who strictly follow the five great vows of conduct and inspire us to live a virtuous life. to these five types of great souls

she is listed at the local shrine as ujigami, or a named kami, and is now regarded as a clan or local deity (god. further, kami are not spirits that exist above and beyond the human realm, as divinities in most other religions are. instead, they exist in the world and are even capable of making mistakes. not all kami are contented or even good. some work mischief in the world (ono, or demons. the souls of people who die by violent means are referred to as yurei, or tormented ghosts, who seek revenge in the world. the kami of children who die young (mizuko) are thought of as angry, and they have to be calmed through rituals at local shrines. live a simple, harmonious life shintoists do not follow any set of guidelines other than to live a simple and harmonious life. this is often expressed

SEPHER HA BAHIR

shin? he said: it is the root of the tree. the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds then rest in the bosom of the blessed holy one, and he makes them fruitful and multiplies them. 120. how do we know that the divine presence is called tzedek (rig

t is to the south-west? this is the foundation of the world. regarding this it is written (proverbs 10:25, the righteous is the foundation of the world. the second power stands behind the chariot, while the first power stands in front of it. the righteous, foundation of the world is in the centre. it emanates from the south of the world, and is officer over the other two. in its hand are also the souls of all living things. it is the life of worlds. whenever the word creation (beriah) is used, it is done with it. regarding it, it is written (exodus 31:17, he rested and souled. this is the attribute of the sabbath day. regarding this it is written (exodus 20:8, remember the sabbath day and keep it holy. but it is also written (deuteronomy 5:12, keep [the sabbath. this is speaking of the sev

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

agnetic fluid of whose true properties they know but the germs and elements. i will lend thee the books of those glorious dupes, and thou wilt find, in the dark ages, how many erring steps have stumbled upon the threshold of the mighty learning, and fancied they had pierced the temple. hermes and albert and paracelsus, i knew ye all; but, noble as ye were, ye were fated to be deceived. ye had not souls of faith, and daring fitted for the destinies at which ye aimed! yet paracelsus modest paracelsus had an arrogance that soared higher than all our knowledge. ho, ho! he thought he could make a race of men from chemistry; he arrogated to himself the divine gift, the breath of life (paracelsus 'de nat. rer' lib. i "he would have made men, and, after all, confessed that they could be but pygmie

voice is heard, the young mother's voice "i am here: i am by thy side" murmured zanoni. the mother smiled, and clasped his hand, and asked no more; she was contented. viola recovered with a rapidity that startled the physician; and the young stranger thrived as if it already loved the world to which it had descended. from that hour zanoni seemed to live in the infant's life, and in that life the souls of mother and father met as in a new bond. nothing more beautiful than this infant had eye ever dwelt upon. it was strange to the nurses that it came not wailing to the light, but smiled to the light as a thing familiar to it before. it never uttered one cry of childish pain. in its very repose it seemed to be listening to some happy voice within its heart: it seemed itself so happy. in its

steam-engine. but viola, as untutored as himself, was terrified by his rough and vehement eloquence, terrified, for by that penetration which catholic priests, however dull, generally acquire, in their vast experience of the human heart hourly exposed to their probe, bartolomeo spoke less of danger to herself than to her child "sorcerers" said he "have ever sought the most to decoy and seduce the souls of the young, nay, the infant" and therewith he entered into a long catalogue of legendary fables, which he quoted as historical facts. all at which an english woman would have smiled, appalled the tender but superstitious neapolitan; and when the priest left her, with solemn rebukes and grave accusations of a dereliction of her duties to her child, if she hesitated to fly with it from an ab

f those mysterious intermediates between earth and heaven who had renounced the intercourse of the spirit when subjected to the common bondage of the mortal. in the intense desire and anguish of his heart, perhaps, lay a power not yet called forth; for who has not felt that the sharpness of extreme grief cuts and grinds away many of those strongest bonds of infirmity and doubt which bind down the souls of men to the cabined darkness of the hour; and that from the cloud and thunderstorm often swoops the olympian eagle that can ravish us aloft! and the invocation was heard, the bondage of sense was rent away from the visual mind. he looked, and saw, no, not the being he had called, with its limbs of light and unutterably tranquil smile not his familiar, adon-ai, the son of glory and the star

SIR WALLIS BUDGE EGYPTIAN MAGIC

historic ancestors, even during the period of their greatest intellectual enlightenment. but the fact remains that they did believe in one god who was almighty, and eternal, and invisible, who created the heavens, and the earth, and all beings and things therein; and in the resurrection of the body in a changed and glorified form, which would live to all eternity in the company of the spirits and souls of the righteous in a kingdom ruled by a being who was of divine origin, but who had lived upon the earth, and had suffered a cruel death at the hands of his enemies, and had risen from the dead, and had become the god and king of the world which is beyond the grave; and that, although they believed all these things and proclaimed their belief with almost passionate earnestness, they seem ne

rformance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions. when we think of the sublime character of the life which the souls of the blessed dead were believed to lead in heaven with the gods, it is hard to understand why the egyptians took such pains to preserve the physical body from decay. no egyptian who believed his scriptures ever expected that his corruptible body would ascend into heaven and live with the gods, for they declare in no uncertain manner that it remains upon the earth whilst the soul dwells in

dentified himself with khepera, the great god of creation, and thus acquired the attributes of the soul of the sungod. in the elysian fields he was able to assume any form and to swim and fly to any distance in any direction. it is noteworthy that no beast of the field or wild animal is mentioned as a type of his possible transformations into animals. p. 232 now the egyptians believed that as the souls of the departed could assume the form of any living thing or plant, so the "gods" who in many respects closely resembled them, could and did take upon themselves the forms of birds and beasts; this was the fundamental idea of the so-called "egyptian animal worship" which provoked the merriment of the cultured greek, and drew down upon the egyptians the ridicule and abuse of the early christi

SOLOMON

d the old man after three days to bring his son again to me here "and" said i "i will attend to him" and they saluted me, and went their way. 113. and when they were gone i ordered ornias to be brought forward, and said to him "tell me how you know this" and he answered "we demons ascend into the firmament of heaven, and fly about among the stars. and we hear the sentences which go forth upon the souls of men, and forthwith we come, and whether by force of influence, or by fire, or by sword, or by some accident, we veil our act of destruction; and if a man does not die by some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to men and be worshipped in our human nature" 114. i therefore, having heard this, glorified the lord god, and again i q

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

the third being is made explicit when the third seal is opened and the text reads: a quart of wheat for a day s wages, three quarts of barley for a day s wages. thus the rider carries a pair of scales.142 when the fourth seal is opened, the rider who appears is called death, and hell was following close behind him; the rider stands for righteousness in religion. when the fifth seal is opened, the souls of those who have already taken up christianity appear: the creative idea behind christianity itself is manifested. but this refers only to the first stage of christian society, which is no less transitory than the other manifestations of the creative ideas. the sixth seal is opened. and now it is revealed that the spiritual world of christianity is something eternal. the apocalypse of john

eparture for christianity. understood in this way, christianity has its mystical aspect. as simultaneously mysticism and fact, christianity is a breakthrough in the historical development of humanity for which the processes of the mysteries, with the results that they brought about, form a prior evolutionary stage. chapter 12 augustine and the church the violence of the struggle played out in the souls of those who wrenched themselves free from paganism and made the transition to the new religion of christian belief can be witnessed in its full force only in the figure of augustine (a.d. 354 430).181 to understand the convulsions of his spiritual life is at the same time to participate behind the scenes in those that rocked the souls of an origen, a clement of alexandria, a gregory of nazi

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

not a frightening thing to realize that these men are not only religious, their religion is satanism, and their god is the devil? the destructive path, therefore, is the way of the illuminati. as i have demonstrated, these wicked agents of the serpent are psychopaths and present a clear and present threat and danger to our lives. but the gravest danger is that which 270 codex magica confronts the souls of billions of unsaved, ignorant human beings. if they fall for the lie of the serpent, they will suffer total destruction and suffer loss for eternity. in occult geometry, a.s. raleigh examines the symbol of the circle. he writes: one form of the circle is a serpent with a tail in its mouth..it is the return to unity..the true circle symbolizes evolution, the serpent circle involution..the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

iest time. as the hermetic texts continued to influence the growth of european alchemy, astrology, and magic, the author of the books was said to have been adam s grandson, who built the great pyramids of egypt; or an egyptian magician who lived three generations after moses; or a magus from babylonia who instructed pythagoras. the hermetic text decrees against transmigration, the belief that the souls of humans may enter into animals: divine law preserves the human soul from such infamy. m delving deeper gordon, stuart. the encyclopedia of myths and legends. london: headline house, 1993. orphic mysteries orpheus may have been an actual historic figure, a man capable of charming both man and beast with his music, but god or human, he modified the dionysian rites by removing their orgiastic

land of the grandparents occurred at night, after the sun had gone down. the human soul was represented among some tribes as a dark and somber image, complete with feet, hands, and head. because the soul still existed in human shape, it, like the ka of the ancient egyptians, still needed to be provided with nourishment. some tribal members burned the best part of their food as an offering to the souls of the departed. m delving deeper emerson, ellen russell. indian myths. minneapolis: ross& haines, 1965. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 afterlife mysteries gill, sam d, and irene f. sullivan. dictionary of native american mythology. new york: oxford university press, 1992. how the major religions view reincarnation reincarnation

elf-severance from mundane existence, a state of heightened sensibility, and spiritual awareness. the shaman loses outward consciousness and becomes inspired or enraptured. while in this state of enthusiasm, he sees dreamlike apparitions, hears voices, and receives visions of truth. more than that, his soul sometimes leaves his body to go wandering. it is believed that during those times when the souls of shamans go wandering, they project their consciousness to faraway places on earth as well as to the shadow world of spirits. these soul journeys may inform those who seek their shaman s counsel of everything from where to find the choicest herds of game to how to banish a troublesome spirit from their home. those men and women who aspire to learning such techniques for themselves may pay

the phenomena of mediumship can be duplicated through their subjects by suggesting to them that they are under the control of discarnate entities. a medium or a spiritualist might counter such an assertion by saying that certain spirits may actually take possession of a hypnotic subject when they receive permission to do so, and that the subject may then truly be said to be in the control of the souls of the deceased. parapsychologists who have tested both the hypnosis hypothesis and the possibility of spirit possession have found that, in some instances, it is just as easy to obtain communication from a living person through a hypnotic subject or a medium as from a dead one, and from a fictitious person as from a real one, simply by making the proper suggestion to either entranced agent

she had committed adultery against her husband, christ. chastity was honored as the church s sexual ideal and the virtuous wife was the one who would deny herself to her husband. it was not only the sexual act for which the penitentials prescribed prohibitions and penance. kissing and fondling also brought down severe penalties. it was, according to taylor, in a spirit of desperation to save the souls of weaker brethren that the church passed such ruthless codes of personal behavior and repeatedly distorted and falsified the pronouncement of biblical texts in order to obtain justification for its laws. such an extreme asceticism was certainly not preached by christ, and such a sexual code is supported by neither the old nor new testaments. the middle ages had become a time of intolerable

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

s on film. at this point the old-timers simply smile and provide the fitting explanation for any classic ghost story. according to local legend, the cemetery, which is still in use, is the final resting place for many miners who died while digging precious ores. the flickering lights of the graveyard resemble the little lights worn on the miners caps, and the ghostly lights belong to the restless souls of the miners, who still search for the gold they never found. a far more notorious ghost light is located in the tri-state area of spooksville, in a corner of missouri, arkansas, and oklahoma. spooksville s ghostly light is advertised as a tourist attraction, and brings in countless numbers of the curious. the mysterious light, known variously as spook light or ghost light to the visitors a

of entities betwixt man and angel. william shakespeare (1564 1616) made fairies famous in a number of his masterworks. he is largely responsible for the concept of the wee folk as mostly benign mischievous, perhaps, but never evil. alexander pope (1688 1744) wrote lovely passages idealizing fairies, but once satirically remarked that he believed many of the woodland sprites were possessed by the souls of deceased socialites who even after death refused to give up earthly amusements. sir walter scott (1771 1832) emphasized the beauty of the fairy realm and the struggle of the fairies to achieve humanlike souls. the famed poet william butler yeats (1865 1939) had a nearly obsessive interest in the supernatural and strongly believed in fairies. it was the creator of sherlock holmes, sir arth

bidden, such as in polynesian societies. from the tongan tabu, said to have been introduced into the english language by captain james cook in the late eighteenth century. talisman an object such as a gemstone or stone, believed to have magical powers or properties. from the greek telesma, meaning something consecrated, telein, to complete, and telos, result. valhalla in norse mythology, when the souls of heroes are killed in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old 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

ich precedes the return of jesus christ to earth, in which there will be tremendous suffering that will test humanity s endurance, patience, or faith. ufo literally an unidentified flying object, although the term is often used by some to refer to an alien spacecraft. ufologist someone who investigates the reports and sightings of unidentified flying objects. valhalla in norse mythology, when the souls of heroes are killed in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision f

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

he inscription from the legendary emerald tablet, which is itself a description of the seven stages of gold-making. hermes, who is called trismegistus, gthree times the greatest, h was a deity of a group of greeks who once founded a colony in egypt. this transplanted god drew his name from hermes (mercury to the romans, the messenger of the greek hierarchy of deities and the god who conducted the souls of the dead to the underworld kingdom of hades. the egyptians identified hermes trismegistus with thoth, who, in their pantheon of gods, was the divine inventor of writing and the spoken word. these same greek colonists developed an interest in the old egyptian religion, then went on to combine elements of their hellenistic beliefs, add fragments of judaism and other eastern belief construct

to give vent to their opinions, and they can indulge in biting sarcasm if so moved. libra, the scales, september 23 to october 23, is an air sign. libra is the only symbol of the zodiac that does not represent either an animal or a human. long associated with harvest time and the fair measurement of crops, the scales may hearken back to ancient egypt and the belief that the god anubis weighed the souls of the dead to determine their worthiness. libra people are often attractive and conform to the idealistic picture of the model man or woman. however, libras tend to be rather moody and thin-skinned, and they hate anything painful or ugly. luxury has a great attraction for them; and with their tendency to avoid the unpleasant aspects of life, many librans live to a ripe old age, having the a

ch precedes the return of jesus christ to earth, in which there will be tremendous suffering that will test humanity fs endurance, patience, or faith. ufo literally an unidentified flying object, although the term is often used by some to refer to an alien spacecraft. ufologist someone who investigates the reports and sightings of unidentified flying objects. valhalla in norse mythology, when the souls of heroes are killed in battle, they spend eternity in a great hall, which is called valhalla. from the old norse valhall, literally meaning hall of the slain. valkyrie one of the 12 handmaids of odin in norse mythology who ride their horses over the battlefield as they escort the souls of slain heroes to valhalla. from the old norse valkyrja, meaning literally chooser of the slain. vision f

THE GOLDEN ESSENCE

ise seduced/taken down into the underworld by a darker brother of her father (who can esoterically be seen as the darker face of her father, the king of the underworld and death) where she passes through the various terrors of the underworld (and her own fear of being taken from the world above) before she bears a divine child, who is later responsible for lifting her (and through her, all of the souls of the underworld and this world) to the blessed, realized state. such is the pattern that we observe in the greek myths of demeter, kore, hades, and brimos or dionysos-iakkos, the glorious child that kore bore to hades, and who was part of the revelations of the mysteries of eleusis. this pattern is deep and important- it can be stated in more succinct terms: the soul or being is born of th

the resolving seat of all mysteries and the heart of true life. after these moments of silence have passed, following the horn or the bell, or the meditation, the rite leader holds his or her hands over the cup, and says: i saw the master come forth in a great light from the east, and he was the light. i saw time, sorrow, and death pass away. only truth remained. gathered around him were blessed souls of the realized ones, they of the hidden company, the holy grand array. from the master s radiant tongue came words, and he became the words, as they were spoken. he said: behold, i make all things new. the rite leader offers a sip of the wine to each member of the gathering, with the words behold: i make all things new, to which the person responds, from earth, come fire, and then takes a s

THE KEY TO THE MYSTERIES

er to bring forth vergil. christianity is the fruit of the meditations of all the sages of the east, who live again in jesus christ. thus the light of the spirits has risen where the sun of the world rises; christ conquered the west, and the soft rays of the sun of asia have touched the icicles of the north. stirred by this unknown heat, ant-heaps of new men have spread over a worn-out world; the souls of dead people have shone upon rejuvenated races, and enlarged in them the spirit of life. there is in the world a nation which calls itself frankness and freedom, for these two words are synonymous with the name of france. this nation has always been in some ways more catholic than the pope, and more protestant than luther. the france of the crusades, the france of the troubadours, the fran

religion. at the head of this book one sees the symbol, or, as the magi call it "the signature" of the doctrines which it teaches. instead of the christian cross, symbol of harmony, alliance and regularity, one sees the tortuous tendrils of the vine, jutting from its twisted stem, images of hallucination and of intoxication. the first ideas set forth by this book are the climax of the absurd. the souls of the dead, it says, are everywhere, and nothing any longer hems them in. it is an infinite overcrowded with gods, returning the one into the other. the souls can and do communicate with us by means of tables and hats. and so, no more regulated instruction, no more priesthood, no more church, delirium set upon the throne of truth, oracles which write for the salvation of the human race the

r involuntarily make use of a current of astral light which has gone astray. those, 251 for example, who live in isolation, deprived of all communication with humanity, and who are daily in fluidic sympathy with animals gathered together in great number, as is ordinarily the case with shepherds, are possessed of the demon whose name is "legion" in their turn they reign despotically over the fluid souls of the flocks that are confided to their care: consequently their good-will or ill-will makes their cattle prosper or die; and this influence of animal sympathy can be exercised by them upon human plastic mediums which are ill defended, owing either to a weak will or a limited intelligence. thus are explained the bewitchments which are habitually made by shepherds, and the still quite recent

THE MARTINIST OPERATIVE GENERAL RITUAL

ons uttered and exerted over the world. may this incense become the means of perpetual expulsion of all spirits of prevarication and may the diabolic malefice or molestation never be able to sojourn in whatever place this perfume gives off its sweet scent; but be chased away and disappear under the immensity of thy might and thy force. may in return all angels and spirits of light, as well as all souls of our brothers finally reconciled, crowd around this altar and its sanctified circumferences- as if by an invisible call- as soon as the sweet scent of this aromatic mixture expands. let us pray. deign, o holy lord, god almighty, before whom stand full of respect numberless armies of angels, to bless) and to sanctify) this aromatic creature. may the celestial spirits called by word of thy s

ok of life. by ieshouah, our lord, amen. operator replaces the lid of the censer and then extinguishes the central luminary, but first he says the following: may the invisible and spiritual light return into the invisible and spiritual world just as the elementary flame is being returned to its natural elementary source, but may the divine fire and divine light dwell forever in my soul and in the souls of my brothers. by ieshouah, our lord, amen. operator now takes the poignard (or the sword) and knocks with it, successively, all four corners of the room tracing there with distinct knocks of the blade, a greek cross. doing this he says at each corner: may any spirit who does not proclaim the glory of god fly away by this sign. by ieshouah, our lord, amen. note: the french version of this m

THE NECRONOMICON SIMON VERSION

e anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of h

that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted. i have lived in the deserts and the wastelands, and spoken with demons and the souls of slaughtered men, and of women who have dies in childbirth, victims of the she-fiend lammashta. i have traveled beneath the seas, in search of the palace of our master, and found the stone of monuments of vanquished civilisations, and deciphered the writings of some of these; while still others remain mysteries to any man who lives. and these civilisations were destroyed because of the kno

THE PATH OF KABBALAH

the zivug on ge in the vessels of receptions of bet deaviut creates the world beria. the zivug on ge in the vessels of receptions of gimel deaviut creates the world yetzira. the zivug on ge in the vessels of receptions of dalet deaviut creates the world assiya. the third sorting takes out the vessels of reception that were mixed with the vessels of bestowal. that sorting and correction is done by souls of people. they sort these vessels and raise them above the parsa to the world of atzilut. this work is called an awakening from below, because it is done by the souls. the broken vessels that rise to atzilut are called ahp dealia (the rising ahp. the fourth sorting is the sorting of the vessels of reception that were not mixed with the vessels of bestowal. those are sorted out as ones that

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

try of aleister crowley, every phase almost meeting with an illustration. we have seen the flatulent love of youth, and its counterpart in the divine poetic sincerity of charicles and archais; we will now view it in its maturer form, and firstly, in the form of true and sincere love, unconventional and pure, whether under the bond of marriage, or under the boundless bond of free love, between two souls of similar affinity. true love is a pure, unalloyed attraction, urging two souls from their inherited duality into their inherent oneness, that all are capable of attaining, and yet so few attain; and it is on account of the fewness of its adepts, that the magic of their worship has become to the clouded eyes of the many a heinous offence, reflecting a light that they cannot find in their gl

p. 239. gkill me, h cries tannhauser. gin the kiss, h answers venus: thus ends act ii. act iii opens a different scene. the outer materiality of body is all but sated, the starved soul within cries for sustenance; he murmurs gelizabeth, h and then wakes strong through her perfection. venus still entices, but her power has vanished, and at the name of gave maria! h the exorcism entangled round the souls of the victims of the venusberg vanishes in a vast roll of thunder and amidst the fierce flashes of dazzling lightning which rush through the leaden sky rending the depths of despair. tannhauser is released from his bondage, and the shackles of lust fall from his soul; he is free, and kneeling by a calvary. act iv again brings our knight before the gaze of the world. he has eaten of the tree

ading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will, closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil pass on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music-maker, rolls over your loftiest crowns the wheel of that abiding bliss, life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours

THE BOOK OF GATES

ce a way through the tuat, he shall cleave a passage through the tresses of the gods with flowing hair (henksu, he shall travel on by the eater of the ass (am-aa) after the emptying of the lands, he shall eat bread-cakes in the boat of the earth, and there shall be given unto him the fore-part of tatuba. whosoever shall have made in writing (or, in drawing) similitudes of the baiu-tuati (i.e, the souls of the tuat) in the forms in which they are in ament of the tuat-now the beginning of such representations should be from amentet--and whosoever shall make offerings unto them upon earth in their names [these things i say] shall act as magical protectors to that person upon earth, regularly and unfailingly. and whosoever shall know the words which the gods of the tuat speak to this god, and

d of the years and of the everlastingness which hath no diminution' their food consisteth of offerings, their drink is of cool water, and there is lamentation to them when they hear their doors close upon them. their food is given to them from the goddess mu-sta) by tesert-baiu" the paragraph which refers to the jackal-headed gods reads"[these are] they who come forth from this lake whereunto the souls of the dead cannot approach by reason of the sanctity which is therein. unto them saith ra-'that which belongeth to you [to do, o ye gods who are in this lake, is to keep guard upon your lives in your lake; your offerings are under the guard of the jackals which have set themselves on the edge of your lake' they say unto ra-'immerse thyself, o ra, in thy holy lake, wherein the lord of the go

y reason of the sanctity which is therein. unto them saith ra-'that which belongeth to you [to do, o ye gods who are in this lake, is to keep guard upon your lives in your lake; your offerings are under the guard of the jackals which have set themselves on the edge of your lake' they say unto ra-'immerse thyself, o ra, in thy holy lake, wherein the lord of the gods immersed himself, whereunto the souls of the dead approach not; this is what thou thyself hast commanded, o khuti' their food consisteth of bread, their drink is [made] of the red [barley, and their p. 131 click to view the twelve gods who carry their doubles. click to view the twelve gods of the lake of life. click to view the ten living uraei of the lake of the uraei. p. 132 vessels of drink are filled with wine. there is lame

ods, with projecting elbows; each of these holds in his hands a part of the body of a long, slender serpent, and the group is called "those who hold ennutchi" in front of these are p. 141 click to view the gate of the serpent teka-hra. p. 142 twelve bearded beings, who are advancing towards a god, who is styled [the god "of his angle" the twelve gods are described as baiu reth-ammu-tuat, i.e "the souls of the men who are in the tuat" the texts read- click to view the boat of ra being towed by the gods of the fifth division of the tua.t p. 144 "the gods of the tuat draw along this great god, and he journeyeth through the hidden place [ra saith 'draw ye me along, o ye gods of the tuat, and sing praises unto me, o ye who are at the head of the stars; let your cords be strong (or, vigorous, an

up (or, fetter) that which cometh into being from my strength' their food consisteth of the hearing of the word of this god, and offerings are made to them from the hearing of the word of ra in the tuat "unto those who have spoken what is right and true upon earth, and who have magnified the forms of the god, ra saith-'praises shall be [sung] to click to view (far left) heri-qenbet-f (right) the souls of men who are in the tuat. your souls, and there shall be breath to your nostrils, and there shall be to you joints in sekhet-aru. that which shall be indeed yours is what belongeth to the maati gods. the habitations which shall be yours shall be (or, are) at the corner where [live] those who are with me who weigh words for them' their food is of bread-cakes, and their drink of tchesert dri

THE SECRET RITUALS OF THE OTO

betrothals, an entry into the closed palace of thy lady. and of such espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the second aethyrs. it is to be noted in all this that both god and the soul are male or female as convenience requires. see, for a curious example, the mystic treatise called the bagh-i-muattur. xi of lesser marriages this matter is easy, for the souls of the elements desire constantly this salvation. but let the adept beware: 1. that he choose wisely a reasonable soul, docile, apt, beautiful, and in all ways worthy of love. 2. that he fall not ever from love of the great goddess into love of this inferior, but give only as a master and of his pity, knowing that this also is service to his high lady above. 3. that of such familiar spirits

THE HOLY BIBLE KING JAMES VERSION

the sons of judah; er, and onan, and shelah, and pharez, and zarah: but er and onan died in the land of canaan. and the sons of pharez were hezron and hamul. 46:13 and the sons of issachar; tola, and phuvah, and job, and shimron. 46:14 and the sons of zebulun; sered, and elon, and jahleel. 46:15 these [be] the sons of leah, which she bare unto jacob in padan-aram, with his daughter dinah: all the souls of his sons and his daughters [were] thirty and three. 46:16 and the sons of gad; ziphion, and haggi, shuni, and ezbon, eri, and arodi, and areli. 46:17 and the sons of asher; jimnah, and ishuah, and isui, and beriah, and serah their sister: and the sons of beriah; heber, and malchiel. 46:18 these [are] the sons of zilpah, whom laban gave to leah his daughter, and these she bare unto jacob [

and jezer, and shillem. 46:25 these [are] the sons of bilhah, which laban gave unto rachel his daughter, and she bare these unto jacob: all the souls [were] seven. 46:26 all the souls that came with jacob into egypt, which came out of his loins, besides jacob s sons wives, all the souls [were] threescore and six; 46:27 and the sons of joseph, which were born him in egypt [were] two souls: all the souls of the house of jacob, which came into egypt [were] threescore and ten. 46:28 and he sent judah before him unto joseph, to direct his face unto goshen; and they came into the land of goshen. 46:29 and joseph made ready his chariot, and went up to meet israel his father, to goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. 46:30 and israel sai

before him; and his enemies shall lick the dust. 72:10 the kings of tarshish and of the isles shall bring presents: the kings of sheba and seba shall offer gifts. 72:11 yea, all kings shall fall down before him: all nations shall serve him. 72:12 for he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper. 72:13 he shall spare the poor and needy, and shall save the souls of the needy. 72:14 he shall redeem their soul from deceit and violence: and precious shall their blood be in his sight. 72:15 and he shall live, and to him shall be given of the gold of sheba: prayer also shall be made for him continually [and] daily shall he be praised. 72:16 there shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like le

ss, and all the people see his glory. 97:7 confounded be all they that serve graven images, that boast themselves of idols: worship him, all [ye] gods. 97:8 zion heard, and was glad; and the daughters of judah rejoiced because of thy judgments, o lord. 97:9 for thou, lord [art] high above all the earth: thou art exalted far above all gods. 97:10 ye that love the lord, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. 97:11 light is sown for the righteous, and gladness for the upright in heart. 97:12 rejoice in the lord, ye righteous; and give thanks at the remembrance of his holiness. psalm 98 a psalm. 98:1 o sing unto the lord a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. 98:

d. have i been a wilderness unto israel? a land of darkness? wherefore say my people, we are lords; we will come no more unto thee? 2:32 can a maid forget her ornaments [or] a bride her attire? yet my people have forgotten me days without number. 2:33 why trimmest thou thy way to seek love? therefore hast thou also taught the wicked ones thy ways. 2:34 also in thy skirts is found the blood of the souls of the poor innocents: i have not found it by secret search, but upon all these. 2:35 yet thou sayest, because i am innocent, surely his anger shall turn from me. behold, i will plead with thee, because thou sayest, i have not sinned. 2:36 why gaddest thou about so much to change thy way? thou also shalt be ashamed of egypt, as thou wast ashamed of assyria. 2:37 yea, thou shalt go forth from

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

nt and elegance of grecian art.5 on one side is apollo, the diurnal sun, mounting in his chariot; and on the other a beardless head, with the same cap on, and the same instrument behind it, but with the youthful features and elegant character of countenance usually attributed to mercury, who, as well as vulcan, was the god of art and mechanism; and whose peculiar office it also was to conduct the souls of the deceased to their eternal mansions, from whence came the epithet diaktwr, applied to him by homer. he was, therefore, in this respect, the same as the helman of the 1 eurip. hecuba. 2 malles, introd; hist. de danemarc, c. 9. 3 `epta epi qhbaj, v. 535. 4 plate x. fig 2. 5 see plate x, fig. 6, from one belonging to me. of priapus 81 celtes and scythians, who was supposed to conduct the

TYSON DONALD NEW MILLENNIUM MAGIC

f the point. the objects look the same, but if the child studies them closely, there is a magical sparkle to them. they have been metamorphosed by their death and rebirth. the pyramid is a kind of cone. this is why it is universally felt to be a source of power by those who have no knowledge of occult things-the human mind sub- consciously recognizes meaning in the underlying forms of nature. the souls of departed pharaohs, along with the souls of living aztec priests, climbed pyramids to achieve a direct communion with the divine. the pyramid, no matter where in the world it is found or what shape it takes, is a stairway to heaven where human consciousness ascends and divine consciousness descends. it is a modification of the conical hilltops upon which human beings have worshipped and wo

this lyric of cynewulf, an anglo-saxon poet who lived around a.d. 750. this descrip- tion is taken from the dream of the rood: methought on a sudden i saw a cross upreared in the sky, and radiant with light. brightest of trees, that beauteous beacon was dipped in gold, and bedight with jewels: four at the base, and five on the beam glistened on high 'twas no gallows tree, emblem of shame, but the souls of the blest were gazing upon it, god's bright angels, the glorious creation, all kindreds of men 'twas a tree of triumph; but troubled was i stained with sin, as i stood and gazed on the cross of glory, aglow with light. layers of gold, and glittering jewels covered its bark, and buried the wood. still through the gold that garnished its side, i was 'ware of wounds where once it had bled, s

TYSON DONALD SOUL FLIGHT

ing hall some 759 feet long by 46 feet wide. for centuries, kings ruled and made their laws here. when christianity came to ireland, the priests condemned tara as a seat of druidism and idolatry, and around the year ad 560 it was cursed by saint ruadan, and was abandoned by the irish in fear of the curse, leaving it as the habitation of the fairies. fairies were closely linked by the celts to the souls of the dead, so both virgil's sunny meadow of elysium where the dead sing and sport, and the large and splendid caverns in which they reside in other myths, can be applied to the fairies. many of the recognized fairy knolls or hills are barrow mounds where lie the bodies of dead heroes, although many others are natural hills. in ancient times, it was not unheard of for whole celtic clains to

e change of the seasons. such timekeeping might just as well have been accomplished with smaller wooden constructions similar to sundials, or with wooden staves driven into the earth, which could easily be renewed when necessary. on the other hand, if the people who built the stone circles and the great earthen mounds considered them gateways to an underworld that was inhabited by spirits and the souls of the dead, it might well have been necessary to place them on specific power points on the surface of the earth, and to make them large enough to accommodate their sacred functions. they may have acted as junctions between our material world and the astral world, where spirits and humans could meet and hold commerce of various kinds. it is possible that the celts did not originate the myth

ed her away on a guided tour of hell. above the gates of hell she read the inscription "hell, without hope, without cessation of torment, without repose."62 beyond the gates, she entered a deep abyss from which emanated cries and a terrible stench. hell was divided into three levels, the highest being the least unpleasant and the lowest the most horrifying. the lowest level was filled with damned souls of the worst kind who suffered intricate and imaginative forms of torture. usurers were stretched over tables of red-hot brass while demons poured molten metal down their throats. blasphemers had their tongues 60. barnstone, the other bible, 377. 61. charles, apocrypha and pseudepigraphia, vol. 11, p. 200. 62, brewer, dictionary of miracles, 412. 54 soul flight stretched out of their mouths

twelve hundred dollars a year to conduct them. 71. fodor, 146. chapter five: spiritualism 65 shades of the dead spiritualism soon developed into a kind of alternative religion that gave evidence of survival beyond the grave, and allowed the living to communicate with the beloved dead. it is significant that almost all of the spirits who spoke through spiritualist seances identified themselves as souls of the dead. this is a departure from the spirit communications of preceding centuries. in earlier times, the spirits who communicated had identified themselves more frequently as angels, or spirits of the natural world, or even as demons, but seldom as the dead. however, the religion of spiritualism, and its french version known as spiritism, are based on the premise that the entities that

ay be photographed and otherwise recorded mechanically, and that the astral body actually separates from the physical body in distance during astral projection. they were largely unaware that the phenomena of astral projection were just as much subjective experiences as the astral landscapes themselves. the other great error was to regard all of the spirits encountered during astral travel as the souls of dead human beings. this second error rendered spiritualism not only a failed science, but a failed religion as well. 84. muldoon and carrington, projection of theastral body, 177. 85. ibid, 193. chapter theosophy a t the same time that the spiritualists were conducting their experiments into the projection of the double and forming their materialistic theories concerning the weight of the

UNLEASHING THE BEAST

otericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the spiritual aims of divine insight, but he can also attain the mundane goals of physical health, financial success or regaining the passions of a straying lover.xlviii o

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

against her" and ra, said "let them take up the vases and carry them to the place where the men and women were slaughtered by her" then the majesty of the king of the south and north in the three-fold beauty of the night caused to be poured out these vases of beer which make [men] to lie down (or, sleep, and the meadows of the four heavens[fn#61] were filled with beer (or, water) by reason of the souls of the majesty of this god. and it came to pass that when this goddess arrived at the dawn of day, she found these [heavens] flooded [with beer, and she was pleased thereat; and she drank [of the beer and blood, and her heart rejoiced, and she became drunk, and she gave no further attention to men and women. then said the majesty of ra to this goddess "come in peace, come in peace, o amit"[f

id "i am the maker of the heavens and the earth, i have knit together the mountains, and i have created everything which existeth upon them. i am the maker of the waters, and i have made meht-ur to come into being; i have made the bull of his mother, and i have made the joys of love to exist. i am the maker of heaven, and i have made to be hidden the two gods of the horizon, and i have placed the souls of the gods within them. i am the being who openeth his eyes and the light cometh; i am the being who shutteth his eyes and there is darkness. i am the being who giveth the command, and the waters of hapi (the nile) burst forth, i am the being whose name the gods know not. i am the maker of the hours and the creator of the days. i am the opener (i.e, inaugurator) of the festivals, and the ma

rotocol of rameses ii. the second "strong name" of the king is omitted [fn#154] i.e, neb-er-tcher [fn#155] ka-mut-f, the greek kamh^fic of the greeks [fn#156] the war-god of thebes [fn#157] i.e, osiris. behold, his majesty was in the country of neheru[fn#158] according to his custom every year, and the chiefs of every land, even as far as the swamps, came [to pay] homage, bearing offerings to the souls of his majesty; and they brought their gifts, gold, lapis-lazuli, turquoise, bars of wood of every kind of the land of the god,[fn#159] on their backs, and each one surpassed his neighbour [fn#158] the "country of the rivers" the hbw aaram naharayim of gen. xxiv. 10, the# of syrian writers [fn#159] a name including western asia and a portion of the east coast of africa. and the prince of bek

ck the eater of the ass" the vignette shows us the deceased in the act of spearing a monster serpent which has fastened its jaws in the back of an ass. in chapter cxxv. there is a dialogue between the cat and the ass [sec. xxxi. the egyptians only sacrifice red-coloured bulls, and a single black or white hair in the animal's head disqualifies it for sacrifice. they sacrifice creatures wherein the souls of the wicked have been confined, and through this view arose the custom of cursing the animal to be sacrificed, and cutting off its bead and throwing it into the nile. no bullock is sacrificed which has not on it the seal of the priests who were called "sealers" the impression from this seal represents a man upon his knees, with his hands tied behind him, and a sword pointed at his throat

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

s the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. the entire science of gnosis is found summarized within the flaming star. many bodhisattvas (human souls of masters) have fallen inverted, like the five pointed star, with the superior ray aiming downwards and the two inferior rays aiming upwards. arcano v bienamados hermanos de mi alma: hoy vamos a estudiar el arcano cinco del tarot. este arcano es el pentagrama flameante, la estrella flam gera, el signo de la omnipotencia divina. este es el s mbolo inefable del verbo hecho carne, el lucero te

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

nd the throne, on 24 seats, iv. 4-10. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 42 months, the gentiles tread over the outer court of temple, xi. 2. 42 months, the 7 headed beast to have power to blaspheme xiii. 5. 144 cubits, the height of the walls of the new jerusalem, xxi. 17. 666, the number of the beast. 1000 years, the dragon bound for, xx. 2-3. 1000 years, souls of the faithful to live and reign, xx. 4. 1260 days, the two witnesses prophesy, xi. 3. 1260 days, the woman to be in the wilderness, xii. 6. 12,000 of each tribe chosen. 12,000 furlongs, length of the sides of the new jerusalem, xxi. 16. 144,000 chosen from the whole of the tribes. 100,000,000, or ten thousand times ten thousand angels, round the throne, v. ii# end of bpsthe chald an oracle

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

based on the liturgical formulation yhwh malakh, yhwh melekh, yhwh yimlokh le olam wa ed. see the first section of maimonides, mishneh torah, seder tefillot; zohar 1:34a, 2:223a (ra aya meheimna, 252a (ra aya meheimna. 280. shneur zalman of lyady, torah or, 37a. see also idem, liqqutei amarim: tanya, pt. 2, ch. 7, pp. 162 163. see ibid, pt. 1, ch. 25, p. 62, where the divine light, garbed in the souls of israel, is described as not being in the aspect of time at all [behinat zeman we-sha ah kelal, for it is above time [lema alah me-ha-zeman, and it governs and rules over it as is known. see ibid, pt. 4, ch. 7, p. 219. 281. for a representative list of sources, see shneur zalman of lyady, liqqutei torah, devarim, 16; menahem mendel schneersohn, derekh miswotekha, 73a; idem, or ha-torah, be

his notes to page 130 243 glory (isa 6:3. on the description of shekhinah as the light taken from the first light, which is identified as the fear of the lord, and hidden away for the righteous, see 131, p. 215. see also 133, p. 219. 82. in bahir, 71, p. 161, the pillar that connects heaven and earth and sustains the world is identified as the righteous one (saddiq. see also 85, p. 171, where the souls of the righteous are described as issuing from the spring (ma ayan) to the great pipe (sinnor ha-gadol) whence they cleave to the tree. the righteous ones of israel below serve as a catalyst to incite this process. in 105, p. 189, the eighth of the ten sayings is identified as the righteous one that is the foundation of the world. the activities of sustaining the world and making it prosper

Return to Occult Library Index



Related Matches
abode abyss active adam adept age ages agent air altar amen ancient angel angels annu aspirant astral atzilut beast bird birth black blessed blood boat brother brothers buddha cain celestial child children christ christian christianity church circle cold conscious consciousness correspond cosmic creation creator cross crown curse cycle cycles darkness dead death deity deities demon demons desires devil devils disciple divine divinity doctrine dream earth earthly east eastern ego egypt egyptian elements energy entities esoteric eternal eternity evil existence eye father fear female feminine fiery fire five flesh force forces form forms france fruit gabriel gate gates generation ghost ghosts gnosis god gods goddess gold golden grave greek green hades hadit healing heart heaven heavens heavenly hebrew hell hermes hierarchy history holy horus human humans humanity illumination illusion immortal incarnation infinite initiate initiation intellect intelligence invoke invocation isis israel jesus judgment jupiter kabbalah karma key king kings kingdom knowledge legend living lodge lord lucifer lucis lust maat magic magick magical magician manifestation manifested material matter meditation medium mental mercury messiah michael mind modern moon mortal mother mysteries mystery mysterious mystic mystical mythology natural nature north occult order osiris people perception physical pillar plane planetary planet plato power powers priest psychic queen ra re rabbi reality realm red reincarnation religion religions religious resurrection revelation righteous rites ritual rituals roman rose sacred sacrifice satan saviour school sea secret secrets serpent set seth seven shadow shekinah sin sky solar sons soul souls south sphere spirit spirits spiritual star stars state stone sun supreme sword symbol symbols symbolic teaching temple thoth three throne tomb tradition tree truth tuat underworld universal universe veil vessels void war water waters west white wisdom women world worlds worship youth


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