Michael Wynn's Occult Reference Library
STANZA,STANZAS

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ALEISTER CROWLEY MEDITATION

iculty in the poem concerns the pig; for anyone who has watched an angry sunset in the tropics upon the sea, will recognize how incomparable a description of that sunset is given in that wonderful last line. some have thought that the pig refers to the evening sacrifice, others that she is hathor, the lady of the west, in her more sensual aspect. but it is probable that this poem is only the frst stanza of an epic. it has all the characteristic marks. someone said of the iliad that it did not finish, but merely stopped. this is the same. we may be sure that there is more of this poem. it tells us too much and too little. how came this tragedy of the eating of a merely stolen pig? unveil this mystery of who "eat" it! it must be abandoned, then, as at least partially insoluble. let us consid

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tarve the flower. the new comment the dead and the dying, who know not hadit, are in the illusion of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words 'know me' are used loosely as is natural in a stanza; or, more likely, are used (as in the english bible) to suggest the root gn, identity in transcendental ecstasy. possibly 'not' and 'me' are once more intended to apply to nuit. with 'know' itself, they may be "nothing under its three forms" of negativity, action, and individuality. al ii,18 "these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the ear

se words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me" the new comment stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! al iii,38 "so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as

prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit" the new comment see the translation of the stele in the introduction to book 4 part iv. note the four quarters or four solar stations enumerated in lines 3 and 4 of the first stanza, and compare the ritual given in liber samekh (book 4 part iii, appendix. al iii,39 "all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever-for in it is the word secret& not only in the english-and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and

ALEISTER CROWLEY THE SWORD OF SONG

eeper ground. it is useless to say, this is blougram and not browning. browning could hardly have described the dilemma without seeing it. what he really believes is, perhaps, a mystery. that browning, however, believes in universal salvation, though he nowhere (so far as i know) gives his reasons, save as they are summarised in the last lines of the below-quoted passage, is evident from the last stanza of apparent failure, and from his final pronouncement of the pope on guido, represented in browning s masterpiece as a judas without the decency to hang himself. so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul

minor. sectio xiii. 77. chains.24 sakk ha-ditthi, vikikikkh, silabbata-par m sa, k ma, patigha, r par ga, ar par ga, m no, uddhakka, avigg. 81. who asks doth err. 25 arnold, light of asia. 83. you.26 you! 86. o erleaps itself and falls on the other. 27 macbeth, i. vii. 27. 92. english.28 this poem is written in english. 94. i cannot write.29 this is not quite true. for instance: this, the opening stanza of my masterly poem on ladak, reads- the way was long, and the wind was cold: the lama was infirm and advanced in years; his prayer-wheel, to revolve which was his only pleasure, was carried by a disciple, an orphan. there is a reminiscence of some previous incarnation about this: european critics may possibly even identify the passage. but at least the tibetans should be pleased* they were

ALEISTER CROWLEY EQ I 5

ond, to be applied to every action of our daily lives, to be practised, to be lived, up to the fullest extent of our powers. this fact of the essentially practical nature of our religion is again and again insisted upon in the holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma

powerful for his striving; and every wrong desire overcome, each loving and good impulse acted up to, will mightily increase our power to resist evil, will ever magnify our power of living the life that is right. now, the whole of this practice of buddhism, the whole of the good law which we who call ourselves "buddhists" should strive to follow, has been summed up by the tathagata in one single stanza "avoiding the performance of evil actions, gaining merit by the performance of good acts: and he purification of all our thoughts- this is the teaching of all the buddhas" therefore we that call ourselves buddhists have so to live that we may carry out the three rules here laid down. we all know what it is to avoid doing evil- we detail the acts 29 that are ill each time we take "panca "sil

is not true, or what is cruel and unkind, and indulging in drugs and drinks that undermine the mental and moral faculties- these are the evil actions that we must avoid. living in peace and love, returning good for evil, having reverence and patience and humility- these are some part of what we know to be good. and so we can all understand, can all try to live up to, the first two clauses of this stanza; we can all endeavour to put them into practice in our daily lives. but the way to purify the thought, the way to cultivate the thoughts that are good, to suppress and overcome the thoughts that are evil, the practices by which the mind is to be trained and cultivated; of these things less is known; they are less practised, and less understood. and so the object of this paper is to set fort

eaks sila is putting out his fires; and sooner or later, according to his reserve stock of sila fuel, he will have little or no more energy at his disposal. and so, this sila is of eminent importance; we must avoid evil, we must fulfil all good, for only in this way can we obtain energy to practise and apply our buddhist philosophy; only in this way can we carry into effect that third rule of the stanza which has been our text; only thus can we really follow in our master's footsteps, and carry into effect his rule for the purification of the mind. only by this way, and by constantly bearing in mind and living up to his final utterance "athakho, bhikkhave, amentayami vo; vayadhmama sankhara, appamadena sampadetha "lo! now, oh brothers, i exhort ye! decay is inherent in all the tendencies

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

al for the evolution of the atom is self-consciousness as exemplified in the human kingdom. the goal for the evolution of man is group consciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the solar logos is the sum-total of all the states of consciousness within the solar system. 3(3) stanzas of dyzan stanza i the secret of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burn

t of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle center, and the apex, connect and circulate the fire, when the threefold apex likewise burns, then the two triangles the greater and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded forth the word. the sevenfold waves of matter resolved themselves, and varied forms appeared. each took its place, each in the sphere ordained. they waited for the sacred flood to enter and to fill. the builders responded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. up

t the mighty one looked down. the forms met his approval. forth came the cry for further light. again he gathered in the sound. he drew to higher levels the feeble spark of light. another tone was heard, the sound of cosmic fire, hid in the sons of manas. they called to their primaries. the lower four, the higher three, and the cosmic fifth met at the great inbreathing. another sheath was formed. stanza iii the great wheel turned upon itself. the seven lesser wheels rushed into being. they revolve like their mother, around, within and forward. all that existeth was. the wheels were diverse, and in unification, one. as evolved the great wheel, the inner fire burst forth. it touched into life wheel the first. it circulated. a million fires rose up. the quality of matter densified, but form w

d, of colour rose and blue. the turning of the fifth wheel and its action on the stone rendered it still more fit. yellow the blending tint, orange the inner fire, till yellow, rose and blue mingled their subtle tones. the four wheels with the greater worked thus upon the stone till all the sons of god acclaimed, and said "the work is done- 15- a treatise on cosmic fire copyright 1998 lucis trust stanza iv in revolution fifth of the great wheel the period set was reached. the lesser wheel, that responded to that fifth great turn, passed through the cycle and entered into peace. the lesser wheels come forth and likewise do their work. the great wheel gathers back the emanating sparks. the five dealt with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent

ikewise plunged their stone. within the fire, deep at the inmost sphere, as whirled through space the greater wheel, bearing the lesser seven, the two were fused. the fourth, the fifth, the sixth blended, merged and intermingled. the aeon closed, the work was done. the stars stood still. the eternal ones cried to inmost heaven "display the work. draw forth the stones" and lo, the stones were one. stanza v the moment manvantaric, for which had waited all the triads, the hour that marked the solemn point of juncture, arrived within the scope of time, and lo, the work was done. the hour for which the seven groups purushic, each vibrant to the sounding of the word, seeking the adding of the power, had waited for millennia, passed in a flash of time, and lo, the work was done. the first degree

t two balls became. the threefold thirty-five, finding the distance just, flashed like a sheet of intermittent flame, and lo, the work was done. the great five met the three and four. the point intermediate was achieved. the hour of sacrifice, the sacrifice of flame, arrived, and for aeons hath endured. the timeless ones entered into time. the watchers began their task, and lo, the work proceeds. stanza vi within the cavern dark the fourfold one groped for expansion and for further light. no light above, and all around the gloom enveloped. pitchy the darkness that surrounded it. to the innermost centre of the heart, throbbing without the warming light, crept in the icy cold of uttermost darkness. above the cavern dark shone all the light of day; yet the fourfold one saw it not, nor did the

the work is done. gone is the gloom and the blackness; rent is the cavern's roof. the light of life shines in; the warmth inspires. the lords on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while waxeth the light within the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls with azure tint, bathed in the light of rose. the blending shade of blue irradiates the whole and all is merged in gleaming. within the cave of iridescent colour, within its arching circle, standeth the fivefold one demanding further light. he struggleth for expansion, he wrestleth towards the day. the five demand t

ons of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fourth the work is done and the whole cave disrupts. the lighted flame within spreads through the- 18- a treatise on cosmic fire copyright 1998 lucis trust rending walls. it mounteth to its source. another fire is merged; another point of blue findeth its place within the diadem logoic. stanza viii the greater three, each with their seven lesser wheels, in spiral evolution, rotate within the timeless now, and move as one. the cosmic lords from their high place, view the past, control the now, and ponder on the day be with us. the lhas of the eternal sound, the product of the time that was, surmount the sevenfold display. within the ring-pass-not the word of love sounds forth. the

en heard. the word of love succeedeth. the past controlled the form. the now evolves the life. the day that is to be sounds forth the word of power. the form perfected and the life evolved hold the third secret of the greater wheel. it is the hidden mystery of living motion. the mystery, lost in the now but known to the lord of cosmic will- 19- a treatise on cosmic fire copyright 1998 lucis trust stanza ix the thirty thousand million watchers refused to heed the call "we enter not the forms" they said "until the seventh aeon" the twice thirty thousand million hearkened to the call and took the forms designed. the rebellious ones laughed within themselves, and sought pralayic peace until the seventh aeon. but the seven great lords called to the greater chohans, and with the eternal lhas of

estation. three times the wheel will turn. at the centre stand the buddhas of activity, helped by the lords of love, and following their twofold work will come the radiant lords of power. the buddhas of creation from out the past have come. the buddhas of love are gathering now. the buddhas of will at the final turn of the third major wheel will flash into being. the end will then be consummated. stanza x the fifth progresseth and from the remnants of the fourth multiplied and reproduced. the waters arose. all sank and was submerged. the sacred remnant, in the place appointed, emerged at later date from out the zone of safety. the waters dissipated. the solid ground emerged in certain destined places. the fifth o'er-ran the sacred land, and in their fivefold groups developed the lower fift

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ight 1998 lucis trust christ, who administers the first two initiations; but in these words he is referring to still higher states of unfoldment. through these initiations, administered by the christ, the disciple becomes an agent of the love of god; the higher initiations enable him, however, to become, stage by stage, an agent of the will of god. the first group knows and understands the second stanza of the invocation "from the point of love within the heart of god, let love stream forth into the hearts of men; the group which (in the aquarian age) the christ himself will "nourish" and prepare will know the meaning of the third stanza "from the centre where the will of god is known, let purpose guide the little wills of men" the work of christ, during the piscean age, was to relate huma

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

is process of invocation which is taking place in the human family. this produces the present dire crisis. the two stages above outlined are present today in a general and potent sense in mankind. it was the recognition of these two stages in humanity which led me, under instruction from the hierarchy, to give out at widely separated points in time two stanzas of a great occult mantram. the first stanza, used in 1936, referred to the vague general aspiration of the mass of the people in the world, which is today more pronounced than ever before and becoming more focussed towards true well-being. the great invocation let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation- 334- a treatise

mination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation- 334- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 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. the use of this first stanza was immediately successful and met with a full response from those good and well-meaning people whose focus is predominantly astral and aspirational, and whose aim is peace and quiet. this peace and quiet provides the "area of consciousness" in which aspiration can flourish, physical and emotional comfort can be attained and the recognition of the mystical vision becomes possible. the secon

anza was immediately successful and met with a full response from those good and well-meaning people whose focus is predominantly astral and aspirational, and whose aim is peace and quiet. this peace and quiet provides the "area of consciousness" in which aspiration can flourish, physical 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

and disciples who are not only mystics but who have made at least some small progress in their attempt to tread the occult way. they are mentally focussed in their attitude; the higher way is recognised by them; the vision has been seen and they are now ready for something closer- 335- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust and more real. the last stanza given is primarily, therefore, for the use of those who have mounted, or are in process of mounting, the fixed cross. it is for this reason that the use of the second part of the great invocation was relatively limited. it was repudiated (almost violently sometimes) by the emotional type of person who could see no further than the beauty of peace the goal of expression upon the astral plane

e initiate upon the cardinal cross. my words would be meaningless. most of you are in the transition state wherein you are stabilising your individual will, and are attempting increasingly to express it in the will-to-good. i would have you deeply realise that if the will-to-peace is conditioning you, then you are still working on emotional levels and your work will then have to be with the first stanza of the great invocation and with its distribution to the masses. if it is the will-to-good which influences and directs you, then to the awakening of mass aspiration you must add the task of evoking the response to world need in the thinkers and aspirants through the medium of the second stanza, blending the two approaches in an effort to evoke via the hierarchy the will-to-save of shamball

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

ce. he hardened in his courses. from plane to plane, this hardening proceeded; it grew and stiffened. his will was set, and crystal-like, brilliant, brittle and hard. the power to crystallise was his. he brought not will-to-live but will-to-die. death was his gift to life. infusion and diffusion pleased him not. he loved and sought abstraction" as far as we can understand the significance of this stanza in relation to our theme of disease, the imperfection of this divine energy produces a peculiar attitude which expresses itself in the power to crystallise, to harden, to bring about attrition and cause the great abstracting process which we call death. other results are the many crystallising processes going on in the physical form, all atrophying processes, and old age. ii "the great one

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

say the mantram "the sons of men are one" vi. intensive work at the time of the full moon along established lines. part vii april 1945 my brothers: as this world catastrophe draws to its inevitable close and the forces of light triumph over the forces of evil, the time of restoration opens up. for each of you this indicates a renewed time of service and of activity. i send you herewith the final stanza of the great invocation, as per my promise. i gave you the first about nine years ago and the second during the course of the war. i would ask you to use it daily and as many times a day as you can remember to do so; you will- 104- discipleship in the new age- volume ii copyright 1998 lucis trust thus create a seed thought or a clear-cut thoughtform which will make the launching of this inv

ponse. these evil potencies will be occultly "sealed" within their own place; what this exactly means has naught to do with humanity. men today must learn the lessons of the past, profit from the discipline of the war, and deal each in his own life and community with the weaknesses and errors to which he may find himself prone. i would here recall to you what i said last year to. anent this final stanza of the invocation "i am preparing to present to you for wide distribution throughout the world, the last stanza of the great invocation. it is by no means easy to translate the words of this stanza in terms which will make it of general appeal and not simply of importance to convinced esotericists. it can be so presented that the masses everywhere, the general public, will be prompted to ta

ch will make it of general appeal and not simply of importance to convinced esotericists. it can be so presented that the masses everywhere, the general public, will be prompted to take it up and will use it widely; they will do this on a relatively larger scale than the intuitional, the spiritually minded or even the men of goodwill. a far wider public will comprehend it. i will give a.a.b. this stanza at the earliest possible moment; this will be conditioned by world affairs and by my understanding of a certain esoteric appropriateness in the setting of a time cycle. if plans mature as desired by the hierarchy, the new stanza can receive distribution at the time of the full moon of june 1945, as far as the occident is concerned, and considerably later for the orient. prior to these set p

est possible moment; this will be conditioned by world affairs and by my understanding of a certain esoteric appropriateness in the setting of a time cycle. if plans mature as desired by the hierarchy, the new stanza can receive distribution at the time of the full moon of june 1945, as far as the occident is concerned, and considerably later for the orient. prior to these set points in time, the stanza can be used by all esoteric school members, after being used for one clear month by my group, dating that month from the time that the most distant members of the group receive it" i seek to have this invocation go forth on the power generated by my ashram and by all of you affiliated with my ashram: the ashrams of the master k.h. and the master m. are likewise deeply committed to participa

the underlying abstract idea in this invocation. it is there. from your reaction to this invocation, and your ability to use its phrases as "stepping-stones" to certain levels of abstract thought not hitherto attained, i shall be able to judge your readiness, as individuals, for certain specific preparatory work for the initiation which you (again as an individual disciple) should take. the final stanza of the "invocation for power and light" as it is called in the archives of the masters, is apparently simple. it has, in these archives, an indicatory symbol beside it which indicates the era or period in human history during which it can and should be used. it is- 110- discipleship in the new age- volume ii copyright 1998 lucis trust interesting to us to note that the evolution of humanity

e used. it is- 110- discipleship in the new age- volume ii copyright 1998 lucis trust interesting to us to note that the evolution of humanity is in line with the indicated timing. this invocation will have a potent appeal to mankind. my considered advice is that in its presentation to a definitely christian public (as for instance to the ecclesiastics of all denominations) the third verse in the stanza be changed and that its last line should read "the purpose which the master knows and serves" or perhaps "which disciples know and serve" the word "disciple" is an inclusive word, in the hierarchical sense; it is, at the same time, one easily recognised by the orthodox but offers no limitation to the esotericist. it covers every grade of human aspirant from the newly accepted disciple up to

an inner world of causes being responsible for the outer world of effects, will deny its truth and usefulness; such people are fortunately few and far between. it is apparent, therefore, that the first three stanzas or verses invoke, call for or appeal to the three aspects of divine life which are universally recognised the mind of god, the love of god, and the will or purpose of god; the fourth stanza points out the relation of humanity to these three energies of intelligence, love and will, and mankind's deep responsibility to implement the spread of love and light on earth. right here the work of the triangles so close to the heart of the hierarchy at this time becomes obvious. through the network which the triangles are creating, light or illumination is invoked by the daily work and

nt with human aspiration; such should be the work of all disciples. you will already have noted as you have studied the invocation that the three major centres in our planet are linked up: shamballa "where the will of god is known" the hierarchy, where christ rules and from whence he seeks closer contact among men, and the centre which we call humanity. there is a close relation between the first stanza and the final one; humanity's destiny is, as you know, to be the exponent of the mind of god, thus expressing active intelligence, motivated by love and implemented by will. that time has not yet come, but if human timing is correct and right desire is potent enough, for the first time in human history this destiny can be publicly recognised and people can be swept increasingly and voluntar

or which is used and exploited by leaders everywhere; the effort is to impress these minds with certain ideas which are necessary to human progress. people recognise the present darkness and misery, and consequently welcome light; men are tired of hating and fighting, and therefore welcome goodwill. let me touch for a moment upon another point of view. just as stanzas one and four are related, so stanza two and the final line are also related. the plan will be restored on earth through illumination and goodwill, and when that takes place christ will return to earth. i would ask you not to misunderstand this phrase. christ has never left the earth and he said when bidding farewell to his disciples "lo, i am with you always, even until the end of the days" his presence, however, is not recog

o his work on the outer levels of living as well as upon the inner. for these three events, which are connected with the inherent divinity in man, the hierarchy is working and preparing, and it will essentially register another of the results of the successful use of the new invocation to aid in this task of preparation. those of you who are disciples will easily see the significance of the third stanza. its meaning is that the invocation as used by the hierarchy (note this) will help to bring about the evocation of the spiritual will in humanity and the recognition of the divine will by the hierarchy. there is little that can be said to the general public anent this third stanza. they will interpret it in all simplicity as a prayer that the human will can be brought into conformity with t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ually brought alive by judicious correspondence and new lists can be compiled; the great invocation can be increasingly used if the method outlined by me is studied and rightly organised by each of you, and so the goodwill already present in the world can be brought to a point of dynamic livingness, ready for later use. but, my brothers, nothing can be done unless you do it. the great invocation- stanza one let the forces of light bring illumination to all mankind. let the spirit of peace be spread abroad. may men of 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. october 1939 in my last article, i suggested giving you some facts

ssible, and rehabilitated with wisdom, and re-established subjectively. they must be aided objectively and again inspired to work in order that they may form the nucleus of the forces of reconstruction when the forces of light have won the victory over the forces of aggression. this is the first point which i would ask you to consider doing. the second thing is to begin the dynamic use of another stanza of the great invocation. that which you have hitherto used has now served its immediate purpose, though it can again be called into use after the war is over. i give you now another set of phrases which can (if rightly used) invoke the forces of the divine will on to the side of the forces of light. it is not easy to give an adequate translation or paraphrase of this power-mantram, nor is i

from expression on the physical plane had the disciples and aspirants of the world measured up to their opportunity and responsibilities. the great invocation was rendered relatively powerless, from the angle of dynamic usefulness, because the majority of those who used it turned it into a peace prayer. it was instead a great spiritually militant invocative demand. this must not happen with this stanza of invocation. it is a demand; it is also an authoritative affirmation of existent fact; it sets in motion agencies and forces hitherto quiescent, and these can change the face of the world battlefield; it invokes the prince of peace, but he carries a sword, and the effects of his activity may prove surprising to those who see only the needs of the form aspect of humanity. that strength and

f the world battlefield; it invokes the prince of peace, but he carries a sword, and the effects of his activity may prove surprising to those who see only the needs of the form aspect of humanity. that strength and enlightenment may be yours and the power to stand and the ability to fight for the release of humanity is the prayer and the appeal of your brother, the tibetan. the great invocation- stanza two september 1940 it has seemed to me after due thought that it would serve a most useful purpose if i elucidated- 165- the externalisation of the hierarchy copyright 1998 lucis trust somewhat the theme of the new invocation and dealt also with the idea of divine intervention. there is much loose thinking in this connection, due to the truth as well as the misinterpretation of the christia

ss, the pure and the disinterested, it will foster reality and true love. these are points which should be remembered at this time by the well-intentioned but occultly ignorant server. let us now proceed to the analysis of the three stanzas or verses. the first of these refers to the waiting attentive group of spiritual lives who seek to aid when right demand coincides with right time. the second stanza refers to humanity and its reactions, and to the possibility of interplay between the two groups of spiritual lives and men. the third indicates methods and results. we will take each phrase or expressed idea separately, for each carries its own import and all of them possess several significances. with all the meanings i cannot deal, but will present the simplest and the most important. le

ed weight of misery. by so doing, the problem was simplified for the untrained mind. it also produced, spiritually speaking, a direct line of communication between men who know the significance of freedom and long for human release, and the lords of liberation who are responsible for implanting this innate desire in humanity. the reason why these lords of liberation are the first mentioned in the stanza is that they are essentially related to desire-will, and are therefore the more easily contacted by man. the place from which they issue forth to the aiding of humanity is a certain area of the divine consciousness which is open to the human sense of awareness, if sufficiently enlightened and selfless. you can see from the above remark how the effective use of invocation is therefore depend

is something that humanity itself will contribute as an expression of the third aspect of divinity, basing it on right contact and right reaction to contact. thus there will be developed gradually the true life-theme of humanity, which is brotherhood, founded on divine origin (equality) and leading to a free and true expression of divinity (liberty. perhaps with these thoughts in mind, this first stanza of the new invocation will assume more importance, and you will then be able intelligently to invoke those who can inspire to right action, thus bringing succour, and call forth the one who can save the situation through right leadership. on what level of consciousness he will ride, it is not for us to say. it is possible that he will not appear upon the physical plane at all. who can say?

the new testament, thus enabling "every eye to see him" these words have more meaning today than when written nearly two thousand years ago, for this world conflict is outstandingly an aerial one. students and those using this invocation would be wise to bear this in mind or they may fail to see and recognise the deliverer when he comes a thing which has happened before. we come now to the second stanza, with its direct references to human attitudes and recognitions. for decades, i, as one of the spiritual teachers, along with many others, have sought to awaken all to the fact of light light in the world, light coming from the plane of desire (called the astral plane quite often, light illumining science and human knowledge, the light of the soul, producing in due time the light in the hea

ledge, the light of the soul, producing in due time the light in the head. you have been carefully taught that the right use of the mind in meditation and reflection will lead to the correct relation of soul and personality, and that when this has taken place, the light of the soul ignites or fosters the light in the head and the man reaches the stage of illumination. the reference in this second stanza is to the more extended idea of the relation of humanity (the kingdom of men) to the spiritual hierarchy (the kingdom of god. when these two are more closely aligned and related, light will break out among the sons of men as a whole, just as light breaks out in the individual aspirant. this much-to-be-desired event can be brought about by the spiritually minded people in the world, by the m

d some of these avatars in my earlier writings under different names and categories. i deal with them here simply in an effort to reach a wider public with the teaching on the doctrine of avatars or of divine appearances. the bible is full of such appearances, but little is really understood about them. the above are the more familiar groupings. in september 1940 i gave an interpretation of a new stanza of the great invocation, and in that communication i spoke of divine embodiments as the highest type of avatar for which humanity could look at this point in its evolution. i spoke of the activity of the hierarchy and of shamballa, should these two divine agencies decide that intervention in the form of a widespread cataclysm (engulfing all peoples) was necessary, and i referred to the emer

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

ught known before. then will the will-to-good flower forth as understanding, and understanding blossom as goodwill in men" so speaks a prophetic passage in the ancient archives of the hierarchy which deals with the present cycle of distress (written in june, 1943. for this time men must prepare. you will know when the avatar links up with the planetary logos because i will then give you the final stanza of the great invocation (given out in april, 1945. its use will serve to bring the coming one to recognition and enable him to draw upon the resources of the avatar in the task of world reorganisation and regeneration. he will again come as the world saviour, but owing to the stupendous nature of the work ahead, he will be fortified and buttressed by the "silent avatar" who (occultly speaki

of forces in which all these three aspects live and move and have their being, relates the initiate to that life which works out through shamballa, through the hierarchy and through humanity, thus forming part of the great sumtotal of manifestation. it is to these major quaternaries that rule iv refers, and their relationships only emerge as the initiate keeps the rules. let us now take this rule stanza by stanza, and so get some understanding of its basic significances. 1. let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. a very casual consideration will show the student that this rule contains four sentences which- 63- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust refer to

ll become more familiar to thinking men as the hierarchy approaches closer to the physical plane. this inclusive and planned activity of the hierarchy is related to spiritual incentives which have their roots in shamballa. there the life aspect is being almost violently stimulated through the action of the lords of liberation who have swept into planetary activity because of the use of the second stanza of the great invocation which was used potently by members of the hierarchy. again, it was not used by them solely on behalf of humanity or for the liberation of mankind; it had hierarchical implications also and was in part a demand by the hierarchy for permission to move along the way. the releasing of the "saving force" because the hour of service had arrived, permitted (at the same time

plements the innate expectancy of the masses. 2. the evocation of a united hierarchical response through the use of the great invocation. you will note how this invocation can be interpreted in terms of the three modes of the return of the christ: a "let light stream forth into the minds of men" the influencing of the minds of disciples. the enlightening of intelligent humanity. the mental plane. stanza i. b "let love stream forth into the hearts of men" the influencing of the masses everywhere. the outpouring of the christ spirit. the astral plane. stanza ii. c "the purpose which the masters know and serve" the anchoring of hierarchical energy on earth. the physical appearance of the christ. the physical plane. stanza iii- 405- a treatise on the seven rays- volume v: the rays and the init

through the proposed stimulation, through the efforts of those who have taken or who will take the fifth initiation, and through the new direction of first ray energy from shamballa, the mental plane will receive such an inflow of energy that the thinking principle, the reasoning factor within humanity, will reach new heights. thus will the "light stream forth into the minds of men" and the first stanza of the invocation prove that it can and does receive an answer to its invocative appeal. it would be good to let your spiritual imagination look forward into the future, and then vision if you can what is the true significance of the tremendous activity of the hierarchy. one of the signs of the coming of this new light and energy inflow is a definitely curious one; it is to be found in the

BLAVATSKY H P ANTHROPOGENESIS

of the huge animals, produced from the sweat of the earth- xii. 47. few men remained: some yellow, some brown and black, and some red remained. the mooncoloured were gone forever. 48. the fifth produced from the holy stock remained; it was ruled over by the first divine kings. 49. who re-descended, who made peace with the fifth, who taught and instructed it[[vol. 2, page] 22 the secret doctrine. stanza i* beginnings of sentient life (1) the lha, or spirit of the earth (2) invocation of the earth to the sun (3) what the sun answers (4) transformation of the earth- 1. the lha (a) which turns the fourth (globe, or our earth) is servant to the lha(s) of the seven (the planetary spirits (b, they who revolve, driving their chariots around their lord, the one eye (loka-chakshub) of our world. hi

us astronomer huygens laboured under the mistaken idea that other worlds and planets have the same identical beings as those who live on our earth, possessing the same figures, senses, brain-power, arts, sciences, dwellings and even to the same fabric for their wearing apparel (theorie du monde. for the clearer comprehension of the statement that the earth "is the progeny of the moon" see book i, stanza vi* this is a modern gloss. it is added to the old commentaries for the clearer comprehension of those disciples who study esoteric cosmogony after having passed through western learning. the earlier glosses are too redundant with adjectives and figures of speech to be easily assimilated[[vol. 2, page] 34 the secret doctrine. own distinctive form, others, again, the lowest (elementals, havi

t comment, leaves the jod, or i, out of one of the words, whereas afterwards he restores it again. if we take the values of those subordinate words, we find them to be 340, 340, 346; together these are 1026, and the division of the general word into these has been to produce these numbers, which by temurah may be changed in various ways for various purposes (kabala) the reader is asked to turn to stanza iv. of book i. and its fourth commentary to find that the 3, 4 (7, and the thrice seven, or 1065, the number of jehovah, is the number of the 21 prajapati mentioned in the mahabharata, or the three sephrim (words in cipher or figures. and this comparison between the creative powers of archaic philosophy and the anthropomorphic creator of exoteric judaism (since their esotericism shows its i

. this process is attended, of course, by the throes of the new birth or geological convulsions. thus the only reference to it is contained in one verse of the volume of the book of dzyan before us, where it says- 4. and after great throes she (the earth) cast off her old three and put on her new seven skins, and stood in her first one (a (a) this refers to the growth of the earth, whereas in the stanza treating of the first round it is said (given in the commentary "after the changeless (avikara) immutable nature (essence, sadaikarupa) had awakened and changed (differentiated) into (a state of) causality (avayakta, and from cause (karana) had become its own discrete effect (vyakta, from invisible it became visible. the smallest of the small (the most atomic of[[footnote(s* as shown elsewh

other six "earths) casts off, or is supposed to cast off, her old skins as the serpent does: therefore she is called in the aitareya-brahmana the sarpa rajni "the queen of the serpents" and "the mother of all that moves" the "seven skins" in the first of which she now stands, refer to the seven geological changes which accompany and correspond to the evolution of the seven root-races of humanity. stanza ii, which speaks of this round, begins with a few words of information concerning the age of our earth. the chronology will be given in its place. in the commentary appended to the stanza, two personages are mentioned: narada and asura maya, especially the latter. all the calculations are attributed to this archaic celebrity; and what follows will make the reader superficially acquainted wi

ary teachings published by some theosophists, and with the present data derived from the secret books of occultism, the whole will be found to agree perfectly, save in some details which may not be explained; for secrets of higher initiation- as unknown to the writer as they are to the reader- would have to be revealed, and that cannot be done (but see "chronology of the brahmins" at the close of stanza ii[[footnote(s* the "tirukkanda panchanga" for the kali yug 4986, by chintamany raghanaracharya, son of the famous government astronomer of madras, and tartakamala venkata krishna rao[[vol. 2, page] 52 the secret doctrine. stanza ii. nature unaided fails (5) after enormous periods the earth creates monsters (6) the "creators" are displeased (7) they dry the earth (8) the forms are destroyed

ng of this allegory must now be explained. brahma here symbolizes personally the collective creators of the world and men- the universe with all its numberless productions of things movable and (seemingly) immovable* he is collectively the prajapatis, the lords of being; and the four bodies typify the four classes of creative powers or dhyan chohans, described in the commentary directly following stanza vii. in book i. the whole philosophy of the so-called "creation" of the good and evil in this world and of the whole cycle of manvantaric results therefrom, hangs on the correct comprehension of these four bodies of brahma. the reader will now be prepared to understand the real, the esoteric significance of what follows. moreover there is an important point to be cleared up. christian theol

knew not of, and rejected, any angels, opposing even the immortality of the human soul (not impersonal spirit. in the bible the only "angels" spoken of are the "sons of god" mentioned in genesis vi (who are now regarded as the nephilim, the fallen angels, and several angels in human form, the "messengers" of the jewish god, whose own rank needs a closer analysis than heretofore given (vide supra, stanza i, sub-sections 2, 3, et seq, where it is shown that the early akkadians called ea, wisdom, that which was disfigured by the later chaldees and semites into tismat, tisalat and the thallath of berosus, the female sea dragon, now satan) truly "how art thou fallen (by the hand of man, o bright star and son of the morning! now what do the babylonian accounts of "creation" as found on the assyr

e stars show (bentley taking the year 945 b.c. as the nearest date for such conjunction) that "all the planets, except saturn, were on the same side of the heavens as the sun and moon" and hence were his opponents. and yet it is saturn, or the jewish "moon-god" who is shown as prevailing, both by hesiod and moses, neither of whom was understood. thus it was that the real meaning became distorted- stanza ii- continued. 8. the flames came. the fires with the sparks; the night fires and the day fires (a. they dried out the turbid dark waters. with their heat they quenched them. the lhas (spirits) of the high; the lhamayin (those) of below, came (b. they slew the forms, which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies (a) the "fl

aspect only, the female generative principle, as the sun is the male emblem thereof. water is the progeny of the moon, an androgyne deity with every nation. evolution proceeds on the laws of analogy in kosmos as in the formation of the smallest globe. thus the above, applying to the modus operandi at the time when the universe was appearing, applies also in the case of our earth's formation. this stanza opens by speaking of thirty crores, 30,000,000, of years. we may be asked- what could the ancients know of the duration of geological periods, when no modern scientist or mathematician is able to calculate their duration with anything like approximate accuracy? whether they had or had not better means (and it is maintained that they had them in their zodiacs, still the chronology of the anc

BLAVATSKY H P COSMOGENESIS

oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 5

36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma. 47 alaya, the universal soul. 49[[vol. 1, page] x contents. page. stanza ii- the idea of differentiation. 53 the absolute knows itself not. 55 the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech

bols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life

archies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 th

man principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad defined. 177 the lunar monads- the pitris. 179 a triple evolution in nature. 181- stanza vi- continued. 191 "creation" in the fourth round. 191 the "curse "sin" and "war. 193 the struggle for life and the birth of the worlds. 202 the adepts and the sacred island. 207- stanza vii- the parents of man on earth. 213 divisions of the hierarchies. 214 correlations of beings. 223 what incarnates in animal man. 233 formation of man: the thinker. 238 occult and kabalistic pneumatics. 24

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 triad branching off and dividing into the seven cosmical and seven human principles, in the western kabala of the christian mystics it is the triad or trinity, and with their occultists

hich we are obliged to recognise as without limit in space and without beginning or end in time" it is only daring theology- never science or philosophy- which seeks to gauge the infinite and unveil the fathomless and unknowable[[vol. 1, page] 20 the secret doctrine. secret doctrine. brahma (neuter) is called kalahansa, meaning, as explained by western orientalists, the eternal swan or goose (see stanza iii, comment. 8, and so is brahma, the creator. a great mistake is thus brought under notice; it is brahma (neuter) who ought to be referred to as hansa-vahana (he who uses the swan as his vehicle) and not brahma the creator, who is the real kalahansa, while brahma (neuter) is hamsa, and "a-hamsa" as will be explained in the commentary. let it be understood that the terms brahma and parabra

lem of life, they will need no further justification in his eyes, because their truth will be to him as evident as the sun in heaven. i pass on, therefore, to the subject matter of the stanzas as given in this volume, adding a skeleton outline of them, in the hope of thereby rendering the task of the student more easy, by placing before him in a few words the general conception therein explained. stanza i. the history of cosmic evolution, as traced in the stanzas, is, so to say, the abstract algebraical formula of that evolution. hence the student must not expect to find there an account of all the stages and transformations which intervene between the first beginnings of "universal" evolution and our present state. to give such an account would be as impossible as it would be incomprehens

to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort. the seven stanzas given in this volume represent the seven terms of this abstract formula. they refer to, and describe the seven great stages of the evolutionary process, which are spoken of in the puranas as the "seven creations" and in the bible as the "days" of creation- the first stanza describes the state of the one all during pralaya, before the first flutter of re-awakening manifestation. a moment's thought shows that such a state can only be symbolised; to describe it is impossible. nor can it be symbolised except in negatives; for, since it is the state of absoluteness per se, it can possess none of those specific attributes which serve us to describe objects in posit

olised except in negatives; for, since it is the state of absoluteness per se, it can possess none of those specific attributes which serve us to describe objects in positive terms. hence that state can only be suggested by the negatives of all those most abstract attributes which men feel rather than conceive, as the remotest limits attainable by their power of conception. the stage described in stanza ii. is, to a western mind, so nearly identical with that mentioned in the first stanza, that to express the idea of its difference would require a treatise in itself. hence it must be left to the intuition and the higher faculties of the reader to grasp, as far as he can, the meaning of the allegorical phrases used. indeed it must be remembered that all these stanzas appeal to the inner fac

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ir circulate! let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ng round her neck, hung on her back, and drove her down into the earth before it. for three days her shrieks were heard before the spectre would put an end to her wretched life. it used to be a popular belief in scotland that those who were born on christmas day or good friday had the power to see spirits and even command them, a superstition to which sir walter scott alludes in his poem marmion (stanza 22. the spaniards attributed the haggard and downcast looks of their philip ii to the disagreeable visions to which this privilege subjected him. among primitive tribes it was supposed that spirits are visible to some persons and not to others. the people of the antilles used to believe that the dead appeared on the road when one went alone but not when people went together; among the finns

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

onstellation is known as kal-purush, meaning time-man16, we find that sellers s osiris numbers are transmitted through a wide range of media in ways increasingly difficult to ascribe to chance. there are, for instance, 10,800 bricks in the agnicayana, the indian fire altar. there are 10,800 stanzas in the rigveda, the most ancient of the vedic texts and a rich repository of indian mythology. each stanza is made up of 40 syllables with the result that the entire composition consists of 432,000 syllables. no more, and no less.17 and in rigveda 1:164 (a typical stanza) we read of the 12- spoked wheel in which 720 sons of agni are established .18 in the hebrew cabala there are 72 angels through whom the sephiroth (divine powers) may be approached, or invoked, by those who know their names and

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tel-rts(-spray^ gotfried in a minnesong 2, 9' der gnade ein ivimschel-ruote(-rod' nithart in rosenkr. 3' gespalten nach der wiinschelruote stam' cleft like the w.'s stem. albr. titur. has more than once lounschelgerte, wiinschelruote 4146, and' wiinschel-same des varmen' 4221, because varm, our farn (the fern, filix, is a healing plant. but the weightiest passage is that in nib. 1064 (even if the stanza be an interpolation, just where the hoard of the nibelungs is described: hoaed lifted: wishing-rod. 975 der wunscli lac (lay) dar under^ vou golde ein riletelin, der (whoso) daz liet erkunneb^ der molite meister sia wol in al der werlte iiber islichen (every) man. among tlie gold and gems of the hoard lay a rod, whose miraculous virtue (wunsch) included every good, every joy; and he that kn

n deputies came to charles's hall^ they saw' daz die adelaren dar zu geweuit waren, daz sie scate hdren' kol. 21, 20. this evidently stands connected with the eagle over charles's palace (p. 633, perhaps even with that in obin's hall, seem. 41. the dove hovering above was mentioned p. 148; supervenire and adumbrare are even biblical language. by the side of' drupir iorn yfir' i place an important stanza of the havamal, saem. 12: ominnis hegri, sa er yfir ol^rom j^rumir, hann stelr ge^i guma]?ess fugls fio'srom ec fiotrasr varc i garsi gunnla^ar (oblivionis ardea, qui super symposiis stridet mentemque hominum furatur; ejus avis pennis captus sum in domo grunnladae. it is osinn that speaks, who, after intoxicating himself with full draughts of nectar at the house of gunnlo-s (p. 903-5, flies

LIBER LXVII THE SWORD OF SONG

eeper ground. it is useless to say .this is blougram and not browning. browning could hardly have described the dilemma without seeing it. what he really believes is, perhaps, a mystery. that browning, however, believes in universal salvation, though he nowhere (so far as i know) gives his reasons, save as they are summarised in the last lines of the below-quoted passage, is evident from the last stanza of .apparent failure. and from his final pronouncement of the pope on guido, represented in browning.s masterpiece as a judas without the decency to hang himself .so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul

minor. sectio xiii. 77. chains.24.sakk ha-ditthi, vikikikkh, silabbata-par m sa, k ma, patigha, r par ga, ar par ga, m no, uddhakka, avigg. 81 .who asks doth err..25.arnold, light of asia. 83. you.26.you! 86 .o erleaps itself and falls on the other..27.macbeth, i. vii. 27. 92. english.28.this poem is written in english. 94. i cannot write.29.this is not quite true. for instance: this, the opening stanza of my masterly poem on ladak, reads..the way was long, and the wind was cold: the lama was infirm and advanced in years; his prayer-wheel, to revolve which was his only pleasure, was carried by a disciple, an orphan. there is a reminiscence of some previous incarnation about this: european critics may possibly even identify the passage. but at least the tibetans should be pleased* they were

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

some cases we lack the context of a poem but can surmise the existence of an ekphrasis. skaldic poetry is retained as individual verses not (apparently) connected with any poem and as fragmentary or whole poems. the most elaborate poems are called drapur (sing, drapa, which are broken into sections by means of one or more refrains, which here means lines repeated in the same place within a given stanza. a drapa should also have introductory and concluding sections that lack the refrain(s. i will translate drapa in this book as grefrain poem. h a poem without refrains was called a flokkr, gflock. h the earliest known skald is ordinarily taken to be bragi boddason the old, whom most scholars think was norwegian and active in the second half of the ninth century. according to snorri, he was

style, it seems, he moved to a discussion of the system of kennings and rare or poetic words and names called gheiti, h which he embodied in a treatise called skaldskaparmal (the language of poetry. this text comprises for the most part lists of kennings and heiti arranged by the nouns they can replace, illustrated with a large number of citations from skaldic poetry, quoting in blocks of half a stanza. but besides this, he used a narrative frame to retell some of the more important myths that underlie skaldic kennings. according to this frame, a man named agir or hler from hlesey( ghler fs island, h modern lasso off the danish coast, a master of magic, goes to asgard, where the asir receive him well but with visual delusions. the hall is illuminated by swords alone. twelve male and twelv

di, from dg 11, a fourteenth-century manuscript containing snorri sturluson fs prose edda (werner forman/art resource) analogy to the hall fs disappearance at the end of the text is thor fs visit to utgarda-loki, not any myth of odin. gylfi takes the odin-role in this contest of wisdom, as the traveler under an assumed name, and indeed this assumed name, gangleri, is one of odin fs in grimnismal, stanza 46 and elsewhere. this is somewhat ironic, since har, jafnhar, and even thridi are also names of odin, the latter two also in grimnismal. but as we shall see, har, jafnhar, and thridi probably also, in snorri fs view, were no more odin than gylfi was. these three sections, in the opposite order from the one in which i just presented them (i.e, gylfaginning, skaldskaparmal, hattatal) and pro

to be preferred to the vanir, even if both groups were pagan. chapter 5 describes the emigration from tyrkland, again motivated by odin fs seeing that his future lay to the north. again he goes through saxony, but this time he stops in odinsey (modern odense on the danish island of fyn) and sends gefjon to look for land. the story of her plowing up land from gylfi and the quotation of the gefjon stanza by bragi boddason the old are also in gylfaginning, although again the narrative details are slightly different. godin and gylfi contested much in tricks and illusions, and the asir always were the more powerful, h snorri writes, in an apparent allusion to the euhemeristic frame of gylfaginning. odin settled at sigtunir, and, as in the prologue to snorri fs edda, he established other asir i

change in paganism, perhaps as building techniques changed, and the influence of christian (and also pagan roman) worship. in the northern reaches of scandinavia, the sami people seem to have retained an open-air priestless paganism, and they were far from such influences. the eddic poems have references to the building of places of worship (e.g, the ghigh-timbered h altar and temple of voluspa, stanza 7, and there is one very explicit description of a pagan temple in eyrbyggja saga, which shows, if nothing else, where a thirteenth- century icelander thought his pagan ancestors had worshipped three centuries earlier. adam of bremen fs account of the pagan temple at uppsala, mentioned above, is difficult to discount, but it must be remembered that the end of the eleventh century, when adam

ymir according to most sources. the precondition for forming the cosmos was the killing of ymir by the sons of bur, so we may say that the movement from the distant past to the near past encompasses a move from a stasis between the two major groups of gods to a state of enmity. during this near past the gods also enabled the reckoning of time by assigning stations to the heavenly bodies (voluspa, stanza 5, and they similarly enabled culture by creating tools (voluspa, stanza 7. they created the races of dwarfs and humans. finally, i would assign the incorporation of the vanir and of loki into the asir as the final events of the near past. with the completion of these incorporations, the mythological world looks as it does in most of the myths. snorri fs catalog of the gods in gylfaginning

ther thjazi, they offer her a choice of husband among the gods, letting her select based on an observation of just their lower legs. she chooses what she thinks are baldr fs but ends up with old njord. according to the reasoning of this narrative, then, njord fs marriage to skadi preceded the death of baldr. however, frey fs marriage to gerd appears to have followed baldr fs death. in skirnismal, stanza 21, skirnir offers the giantess gerd gthe ring which was burned with the young son of odin, h and this can only be draupnir. if it was burned with the son of odin, baldr must already be dead, and frey and gerd fs marriage has yet even to be arranged, much less consummated after the nine nights that must intervene after the arrangement is made. i 40 norse mythology think snorri must have had

ngeance constitutes a bridge to the distant future, the period after ragnarok when the second-generation gods vidar and vali, magni and modi, and, perhaps most important, baldr and hod, victim and killer, will inhabit the renewed earth. they will possess the cultural property of their ancestors in the form of oral traditions about them as well as in the concrete form of the gaming pieces voluspa, stanza 61, says they will find in the grass. this paradise will be fertile and devoid of jotnar. as i have thus outlined it, the overall chronology of scandinavian mythology is neatly symmetrical. the early present looks back to the near past, just as the later present looks forward directly to the near future. the creative work of the near past is undone in the near future, but the vicious relati

tnar, which enabled the creation of the cosmos and led to its destruction, is gone in the distant future, just as it was not present in the distant past. but there has still been a progression: in the distant past there was no cosmos, but in the distant future there is a green world with birds and fertile fields. the course of the mythology has indeed led to a better world. cyclical time voluspa, stanza 4, states that the creating gods lifted up the earth, and the poem is silent on the killing of ymir. these facts could imply that when the earth 42 norse mythology arose from the sea after ragnarok later in the poem, there was a cyclical notion at work. in other words, the cosmos might be formed and reformed on multiple occasions by rising from the sea. this notion, which accords with the t

e formed and reformed on multiple occasions by rising from the sea. this notion, which accords with the theories of mircea eliade as expressed, for example, in his the myth of the eternal return, has been expressed most clearly by jens peter schjodt in his 1981 article gvoluspa.cyklisk tidsopfattelse i gammelnordisk religion h (danske studier 76 [1981: 91.95. schjodt points especially to the last stanza of voluspa, which refers to the arrival of a dragon and the sinking of the sibyl. in the best treatment of time in norse mythology, that of margaret clunies ross in volume 1 of her prolonged echoes, especially chapter 7, clunies ross accepts the possibility of underlying traces of cyclic time but offers a linear progression very similar to the one i have outlined here, the differences being

MASTERING WITCHCRAFT

mbers, beginning with number i and ending at 9. with each number, as in your square of mercury variety. the square of saturn 4 9 2 3 5 7 8 1 6 concentrate on hertha's image and chant a phrase which suggests the earth power to you. this can, again, be composed of a list of the goddesses' names such as "rhea, ceres, hulda, vesta" or simply "hertha, bless this house and all who live in it" or even a stanza from a poem which evokes the feeling of safety, protection, or prosperity, such as the hertha invocation already mentioned or any other verse you care to choose. it need not be directly connected with the home. if it is, so much the better. when you have completed square 9, turn the paper over and draw a very simple plan or sketch of your house, surrounding it with three concentric circles

MORALS AND DOGMA

rch after light. that search leads us directly back, as you see, to the kabalah. in that ancient and little understood medley of absurdity and philosophy, the initiate will find the source of many doctrines; and may in time come to understand the hermetic philosophers, the alchemists, all the anti-papal thinkers of the middle ages, and emanuel swedenborg. the hansavati rich, a celebrated sanscrit stanza, says "he is hansa (the sun, dwelling in light; vasu, the atmosphere dwelling in the firmament; the invoker of the gods (agni, dwelling on the altar(_i.e, the altar fire; the guest (of the worshipper, dwelling in the house (the domestic fire; the dweller amongst men (as consciousness; the dweller in the most excellent orb (the sun; the dweller in truth; the dweller in the sky (the air; born

MOTTA MARCELO THE COMMENTARIES OF AL

didn't like the sound at all. the dead and the dying, who know not hadit, are under the illusion of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words "know me" are used loosely as is natural in a stanza; or, more likely, are used (as in the english bible) to suggest the root gn, identity in transcendental ecstasy. possibly "not" and "me" are once more intended to apply to nuit. with "know" itself, they may be 'nothing under its three forms' or negativity, action, and individuality. 18. these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are

af-na-khonsu whose words are truth. i invoke, i greet thy presence, 0 ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is s

n, 0 mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, 0 nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! see the translation of the stele in the introduction of book 4 part iv. note the four quarters or four solar stations enumerated in lines 3 and 4 of the first stanza, and compare the ritual given in liber samekh (book 4 part iii, appendix) 39. all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever for in it is the word secret& not only in the english and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman

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

for gsnake h [nachash, 358 [this alludes to the fact that] the snake is the one who tears open the womb of the doe. this gtearing h is accomplished by means of this divine name. one of g-d fs names is the g42-letter h name, known to us as the initials of the prayer of rabbi nechunia ben hakaneh.6 this name is composed of seven sub-names of six letters each. the initials of the words of the second stanza of this prayer (i.e, the second name) spell the words gtear satan. h satan in hebrew means gaccuser, h and refers to the angel whose job is to act as the prosecutor in the heavenly court. based on the talmudic saying7 that ghe is the accuser, he is the evil inclination; he is the angel of death h.i.e, the same force of evil induces a person to sin, prosecutes against him in the heavenly cou

THE SECRET RITUALS OF THE OTO

my mouth, so that the tongue breaks forth into a weird and monstrous speech. the embrace of him intense on every centre of pain and pleasure the six interior sense aflame with the inmost self of him myself flung down the precipice of being even to the abyss, annihilation! an end to loneliness, as to all! pan! pan! to pan! to pan! viii: let us sing the song of the p.i. song of the perfect initiate stanza 1 how the simple mason plies tool to temple, see it rise! princes of jerusalem, how we mock and scoff at them! chorus. boaz broken, jachin gone, file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (8 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. freely spoken, jahbulon, all above is overthrown for the love of babalon. stanza 2 lend a h

horus. boaz broken, jachin gone, file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (8 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. freely spoken, jahbulon, all above is overthrown for the love of babalon. stanza 2 lend a hand, my trusty brother! while there stand upon another of their temple still a stone give the grip of abaddon! chorus. stanza 3 split the skull! on guard the sword! earth be null and heaven abhorred! all s a lie, although divine give annihilation s sign! chorus. nothing now remains. etc. unclothe: untyle. there is no formal closing; all has been destroyed. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (9 of 9 [12/28/2001 2:04:24 pm] sroto_notes 48. this is an intermedi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nslation from the chinese by the master therion. unpublished "liber xxv. the ritual of the star ruby" an improved form of the lesser ritual of the pentagram, liber cccxxxiii, the book of lies, pp. 34& 35. also appendix vi of this book "liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and yang" an account of the cosmic process: corresponding to the stanzas of dzyan in another system. unpublished "liber xxx "liber librae" an elementary course of morality suitable for the average man. equinox i, p. 17 "liber xxxiii" an account of a. a. first written in the language of his 217 period by the councillor von eckartshausen and now revised and rewritten in the universal cipher. equinox i, p. 4 "liber xxxvi. the star sapphire" an improved ritual of t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

aw the new aeon, and thus of the whole work. liber vii- the book of- gives in magical language an lapis lazuli account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to the book of the heart girt with the serpent. liber trigrammaton- describes the course of creation under the figure of the interplay of three principles. the book corresponding to the stanzas of dzyan. little essays toward truth (formerly called the wine of the graal- a collection of 17 essays which constitute in themselves a complete system of initiation. magick in theory and practice- a complete work on magick, with appendices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultis

ALEISTER CROWLEY EQUINOX EQ I 1 2

ondon actress. father kent writes in "the tablet""among the many books which benevolent publishers are preparing as appropriate christmas presents we notice many new editions of favourite poetic classics. but few, we fancy, can be more appropriate for the purpose than a little volume of original verses, entitled 'amphora, which messrs. burns and oates are on the point of publishing. the following stanzas from a poem on the nativity will surely be a better recommendation of the book than any words of critical appreciation."the virgin lies at bethlehem.(bring gold and frankincense and myrrh! the root of david shoots a stem.(o holy spirit, shadow her! she lies alone amid the kine.(bring gold and frankincense and myrrh! the straw is fragrant as with wine.(o holy spirit shadow her! lieut.-col

ALEISTER CROWLEY EQUINOX EQ I 2 3

ondon actress. father kent writes in "the tablet "among the many books which benevolent publishers are preparing as appropriate christmas presents we notice many new editions of favourite poetic classics. but few, we fancy, can be more appropriate for the purpose than a little volume of original verses, entitled 'amphora' which messrs. burns and oates are on the point of publishing. the following stanzas from a poem on the nativity will surely be a better recommendation of the book than any words of critical appreciation "the virgin lies at bethlehem (bring gold and frankincense and myrrh) the root of david shoots a stem (o holy spirit, shadow her) she lies alone amid the kine (bring gold and frankincense and myrrh) the straw is fragrant as with wine (o holy spirit shadow her" lieut.-col

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts as a bar to the true comprehension of things macrocosmic, but if the occult method is adhered to, if the law of correspondences is studied, and if we ever

om the mental plane (as does the logos on cosmic levels) as far as the fourth etheric level of the physical, and there their energy becomes exhausted owing to three things: a. lack of sustained will or concentration, b. lack of alignment with the ego, c. a weakness of co-ordination between the two parts of the physical vehicle. the logoic phrase..fifth plane..the plane of the logoic mantram of 35 stanzas. the gaseous body. the gaseous form of the solar system now appears, and the energy centres become veiled and hidden. accretion and concretion rapidly proceeds. the three groups of builders co-ordinate their efforts afresh and a new influx of energy bearing devas from the logoic head centre pours in. the lesser builders respond to the logoic mantram chanted anew at each manvantara, and the

n of this particular systemic wheel, but not all in any particular cycle are to be found revolving upon a specific planetary wheel. many wait for development and for more appropriate seasons in interplanetary spaces, and some must wait until the entering in of a new mahamanvantara. students should bear carefully in mind the words of h. p. b. where he tells students of the secret doctrine that the stanzas and their commentary deal primarily with our particular planetary logos. this is oft forgotten. it may interest students to know that there are certain colours, veiling these groups of non-incarnating monads, at present totally unknown to humanity. these will sweep into the consciousness of the human being in another solar system, or after the taking of the sixth initiation. all that we ha

d through the hierarchy of beings, or as the son reveals it, who is the sumtotal of the love of god. we might at the same time consider the type of force wielded by a particular hierarchy- 731- a treatise on cosmic fire copyright 1998 lucis trust section three (the electric fire of spirit) division a. certain basic statements. division b. the nature of the cosmic paths. division c. seven esoteric stanzas. division a. certain basic statements. in connection with this final section of the treatise on cosmic fire, dealing with the electric fire of spirit it should be remembered that it will be quite impossible to impart information of a definite character; this subject is considered (from the standpoint of the esoteric student) to be devoid of form and therefore incognisable by the lower conc

ii parabrahm. the result of the sound. this is evolution and the effect of the directing energy or activity of spirit. from the point of view of consciousness these are the only things which the disciple can intelligently comprehend. all that it will be possible for us to do in this section will be to impart the truth in three ways. through the illumination of the student's mind as he studies the stanzas of dzyan which will be found at the commencement of the treatise. secondly, through the realisation that will come to the student as he correlates and ponders upon the various occult fragments found scattered through the pages, primarily centering his attention upon the following words "the secret of the fire lies hid in the second letter of the sacred word. the mystery of life is conceale

lar to the west upon whose face the rising sun of thought eternal poureth forth its most glorious waves" they are representatives for us (the poor children of the dust of the ground) of the two great powers known in the puranas as siva and vishnu, the universal sower and reaper, who by their interaction are said to support the universe of progress. some thoughts on the gita, pp. 92-3. 190 18: the stanzas at the beginning of volume ii of the secret doctrine make these failures apparent. s. d, ii, 195, 201, 721, 728. the failure of the buddha. see s. d, iii, 376-588. the imperfect gods are referred to in s. d, i, 214, 449; ii, 223; iii, 209. 191 19: solar angels are therefore entities of a high spiritual order with a refined consciousness that corresponds to the material substance in which t

nd arupa definitions see pages 615, 616. 195 23: this name is given to them in the secret doctrine, volume ii, page 96. 196 24: compare s. d, i, 203; ii, 108, 122, 279. 197 26: see s. d, ii, 83, 84 243. 198 27: s. d, i, 200, 201. 199 29 1. 2. 3. 4. kingdom- principle. 5. 6. 7. 8. this has a cosmic and systemic significance and to throw light upon that occurrence which concerns our own scheme, the stanzas on the coming of the lords of flame should here be studied. 200 30: prajapatis. the progenitors; the givers of life to all on this earth. they are seven and then ten corresponding to the seven and ten sephiroth. cosmically, they are the seven rishis of the great bear; systemically they are the seven planetary logoi, and from the standpoint of our planet they are the seven kumaras. see s. d

ALICE A BAILEY05 THE LIGHT OF THE SOUL

d" and he cooperates with it intelligently upon the physical plane; he hears the voice of the silence and obeys its injunction, working steadily at the task of spiritual living in a world consecrated to things material. all this is possible to the man who has stilled the versatile psychic nature and has mastered the kingly science of raja yoga. in the hidden literature of the adepts the following stanzas sum up the state of the man who has achieved, who is master and not servant, conqueror and not slave "the fivefold one hath entered into peace, yet walks our sphere. that which is dense and dark now shineth with a clear pure light, and radiance poureth from the seven sacred lotuses. he lighteneth the world, and irradiateth the nethermost place with fire divine. that which hath hitherto bee

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

lume iii i. the zodiac and the rays- 1- copyright 1998 lucis trust ii. the nature of esoteric astrology iii. the science of triangles iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric 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

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

the right rhythm; bring order to the forms of life which must express the plan of deity' for this blessed one release is found in work. he must display his knowledge of the plan by the sounding of those words which will evoke the builders of the forms and thus create the new" it might be of value, if here were summarized in more simple and less occult terms, the significance of the above esoteric stanzas, to express their true meaning in a few succinct and terse phrases. the stanzas are of no use unless they convey to the ray types among the students of this treatise some useful meaning, whereby they can live more truly. the individualised spirit expresses itself through the various ray types in the following manner: ray one dynamic one-pointedness. destructive energy. power realised selfi

constant preoccupation with the dharma, the motives and the methods of their fellow disciples. b. the rays and initiation it will not be possible for me to make clear the ray reactions to the final process which we have considered briefly, namely the stage in the liberation of the spirit which we call identification. all that is possible, even in the case of initiation, is to give the elementary stanzas which convey to accepted disciples some of the significance of the first initiation. as regards identification, the reactions of the illumined initiate are made available to his intelligence in symbolic form, but if- 28- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust these forms were described, they would be completely misunderstood. when the thi

f probation or of discipleship and of learning discipline, dispassion, and the other two necessities on the way, discrimination and decentralisation. it is possible, nevertheless, to indicate the goal and point out the potency of the forces to which we shall be increasingly subjected as we pass as some of us can so pass on to the path of accepted discipleship. this we will do in the form of seven stanzas which will give a hint (if one is an aspirant) of the technique to which one will be exposed; if one has passed further on the way, they will give one a command which, as a disciple with spiritual insight one will obey, because one is awakened; if one is an initiate, they will evoke the comment "this i know" the direction of ray i "the garden stands revealed. in ordered beauty live its flo

nterpretation as above, because only those who are initiated or in preparation for initiation can begin to understand them. the enlightenment which is the result of initiation is necessary before one can touch the idea behind these expressions of purpose. we shall not, therefore, take any time dealing with the law of expansive response, or with the law of the lower four, beyond giving two ancient stanzas which will convey much to the initiate but may only be sounding words and meaningless symbolic phrases to the average reader and student "the sun, in all its glory, has arisen and cast its beams athwart the eastern sky. the union of the pairs of opposites produce, in the cycles of the time and space, both clouds and mists. these veil a mighty conflagration. the flood pours forth. the ark f

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

her the right to use a certain great invocation never before granted and to use it in two ways: 1. as a hierarchical invocation, directed towards the "centre where the will of god is known- 38- the reappearance of the christ copyright 1998 lucis trust 2. as a world prayer, expressed in such phraseology that all humanity could intelligently use it. the right to use certain great words of power or "stanzas of direction" is never lightly accorded. the decision of christ to appear again among men, bringing his disciples with him, drew forth this permission from the lord of the world, the ancient of days. after this climaxing point of spiritual crisis and its consequent decision, a point of tension was reached and it is in this state of spiritual tension that the church invisible is now working

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

llumination and knowledge, in terms of sight and of the entrance of light, thus leading to revelation and (incidentally) to the true theme of astrological interpretation. from this peculiar angle, therefore, we can approach the great triangles with which we are today concerned and deal also with their significance in terms of light. this significance and approach can be summed up in the following stanzas from the old- 254- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust commentary which if studied carefully will throw much light upon the theme of this particular subject: i "the sevenfold light of the father brought from chaos into the ordered day his purpose and his plan. the seven supreme gods bent to this purpose and with united will ordained the p

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 world, and the correctly oriented attitudes of the intelligent aspirants and disciples. this was necessary before wider action could later take place. i would pause here and remind you that both groups are necessary: the first group emotion

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

may study and describe, and the artist might copy, although the color effects are utterly beyond any possibility of complete reproduction in dense physical matter. mrs. bailey has also been shown seven great figures of the angels or devas of the seven globes of the earth chain, which later may be incorporated in the second edition. extracts from the ancient manuscripts, and the reading of certain stanzas and data in the hierarchical archives have been also shown to mrs. bailey and roughly translated by her and corrected by the tibetan. a knowledge of the ancient language is not necessary in this work, as the most ancient manuscripts are ideographic and symbolic, and when sufficient stimulation is present the viewer becomes aware of the meaning and can transcribe it. 4. bringing through aft

tibetan. a knowledge of the ancient language is not necessary in this work, as the most ancient manuscripts are ideographic and symbolic, and when sufficient stimulation is present the viewer becomes aware of the meaning and can transcribe it. 4. bringing through after sleep that which has been seen or heard while out of the physical body at night. this method was employed in connection with the stanzas at the close of the book, and also with the charts. certain of the definitions found in the book were procured in this way. reprinted from the beacon magazine of june, 1925. what is an esoteric school by alice a. bailey- 149- the unfinished autobiography copyright 1998 lucis trust there are many so-called esoteric schools today. all of them are relatively modern and have come into existenc

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

system are imperfect, the effect of this imperfection must inevitably affect their planetary creations, their bodies of manifestation, and thus introduce a karmic condition over which the individual human being has absolutely no control, but within which he moves and which he shares. it is obviously impossible for me to elucidate this theme. all i can do or am permitted to do is to give you seven stanzas from one of the most ancient volumes in the world; it deals with the seven ray causes of imperfections in our planetary manifestations. to these should be added (if it were only possible) the stanzas which convey the significance of the defects emerging from astrological conditions and producing effects of a planetary nature and involving- 173- a treatise on the seven rays- volume iv: esot

umanity has reached such a stage of intuitive development that men can "appreciate causes and effects as whole processes and can see both the beginning and the end in one flash of time in space" in these words the master serapis once summed up the matter when endeavouring to train a group of initiated disciples in this mode of approaching vast subjects. the "book of karma" has in it the following stanzas, and these can serve as an introduction to those dealing with the seven ray causes of inharmony and disease. to the intuitive aspirant some meaning will emerge, but he must ever bear in mind that all that i am attempting to do is to put into words unsatisfactory and quite inadequate stanzas concerning the conditioning factors in the equipment of those great beings whose life force (which w

e inadequate stanzas concerning the conditioning factors in the equipment of those great beings whose life force (which we call energy) creates all that is, colours and shapes all manifestations within the worlds, and adds its quota of force to the equipment of every single human being. every man appropriates this energy to the measure of his need, and his need is the sign of his development. the stanzas i have selected are from the book of imperfections. part fourteen "the seven imperfections issued forth and tainted substance from the highest sphere unto the lowest. the seven perfections followed next, and the two that which is whole and sound and that which is known as detail and unwholesome in an awful sense met upon the plane of physical life (the etheric plane. a.a.b) and there they

fore, until they, as spiritual beings, have developed "sublime control" as it is called over the substance of their phenomenal forms, those forms will fall short of divine perfection. disease is only a form of transient imperfection, and death is just a method for refocussing energy, prior to a forward moving activity, leading steadily and always towards betterment. the comprehension of the seven stanzas which i now propose to give you will lead eventually to the isolation of the seven psychological causes of disease, inherent in the substance of all forms in this world cycle, because all forms are infused with the life energy of the "imperfect gods" the seven spirits, we are told in the scriptures of the world, are "before the throne of god; this signifies that they are not yet in a posit

is heavy karma even whilst it is an expression of his desire and of his joy; the "weary pilgrims" are the atoms (human or otherwise) in his body, and they are tainted with- 176- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust imperfection because of his imperfections; their complete "healing" will set the term for his release. bear in mind, therefore, that the stanzas seven in number now to be given, indicate the quality of the descending energies and the taints which these energies carry and convey to all forms which are vitalised by the life of our planetary logos. the seven ray causes of inharmony and disease i "the great one set himself to follow by himself alone his chosen path. he brooked no interference. he hardened in his courses. from plane to

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nd only the pure heart, true love and mental activity can serve to pull the disciple through them; this is always possible, however, where these exist and where there is also a determined orientation towards the light. it is this determined orientation which has enabled w.d.s. to stand steady through his tests. there is a stage of discipleship which is described as that of "light fluctuation" the stanzas for disciples, which i have at times quoted to you, speak of this stage as follows "in and out of the light, as a moth around a candle, flicker the sparks. these sparks are men, awakened to the light, but men who know not that the greater light puts out their little light and draws the sparks unto itself. they cannot face the light. they fear its utter truth. they come; they go; again do t

apparent. i challenge you to penetrate, through meditation, more deeply into the vital meaning of these words, these amazing words. they embody, as far as is possible in modern language, a formula which has been in possession of the hierarchy ever since it was founded on earth, but which is only now available for use, owing to the point in evolution reached by mankind. the wonder of these mantric stanzas is that they are comprehensible to members of the human family and to members of the kingdom of god. they mean one thing to the ordinary man, and that meaning is good, powerful and useful; they mean another thing to the man upon the probationary path, for he attaches to the words a deeper and more esoteric meaning than is possible to the man who is entirely polarised in his lower nature; t

am forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love and light work out. and may it seal the door where evil dwells. let light and love and power restore the plan on earth. each of the four stanzas refers to one or other of the three aspects of divine energy, plus a reference to humanity itself in which the three meet, are potentiality in latency, and finally develop into the full flower of divinity, with all three lines perfectly expressed. hence, my brothers, the intensity of the human conflict a conflict unparalleled in any other differentiation of the divine life. in humanity all

s i attempt to transcribe into language words so ancient that they antedate both sanskrit and senza. but the meaning is clear and that is the point of importance. 3. the stage of orientation. this is a period of quiet thought upon the significance of the- 123- discipleship in the new age- volume ii copyright 1998 lucis trust affirmation. 4. the stage of meditation. this is concerned with the four stanzas of the new invocation. i am going to leave you free to consider this invocation in your own way and to approach this most important and significant mantram from the highest possible point of your individual intuitive perception. i would ask you to meditate on what appear to you to be the planetary implications, but would also remind you to consider the individual parallels. all that is inv

t all. now i will outline for you a meditation which is not easy for you to do, but which symbolises both the vertical and the horizontal life of the disciple; this meditation is, again, built up around certain words esoterically understood. 1. affirm earnestly your discipleship and endeavour to link up with me, as the master of the ashram. 2. say the great invocation, emphasising one of the four stanzas during each of the four weeks of the month, and dwelling on its significance longer than the others. 3. your meditation must then be built up around eight words which you can arrange within your consciousness in the following manner- 125- discipleship in the new age- volume ii copyright 1998 lucis trust god achievement matter method this cross concerns your vertical life unity goodwill exp

i refer not to death as it may affect them, but to death as it affects god's created universe, producing release or finality, or opening the door to new life and closing the door on a cycle of manifestation, a civilisation, or a race or nation. here, therefore, are the six conditioning thoughts which the initiate holds in his consciousness when using the formula a formula which is older than the stanzas of dzyan: 1. god is. the lord for aye stands firm. being exists alone. naught else is. 2. time is. being descends to manifest. creation is. time then and form agree. being and time do not agree. 3. unity is. the one between comes forth and knows both time and god. but time destroys that middle one and only being is. 4. space is. time and space reverberate and veil the one who stands behind

ed in starting in south america. this type of meditation constitutes a definite act of service and should when done in the morning prove pronouncedly strenuous. it involves some practice in visualisation and (where i and the ashram are concerned) the use of your confident, creative imagination. 4. then say the great invocation, slowly and with much mental intention, pausing after each of the four stanzas for quiet thought and reflection. 5. then again link up in thought with me, your master. sound the om inaudibly again three times, and then proceed about your daily work. my blessing continues to rest upon you. november 1948 my brother of long standing: it had not been my intention to send you a communication, since the personal communications have been largely discontinued. i am, however

the sad, unwelcome, miserable crowd. the garden stands between the outer world and the inner sacred place you call my ashram. within the garden take your stand. there rest. move forward to the gate at need, returning ever to the place of rest. open the door when called upon, but retain the key. the surging crowd will touch you not nor hurt the garden in its loveliness" behind these three symbolic stanzas, if i may so call them, are veiled three needed lessons which you must learn and master. i am not telling you what these lessons are, for the joy of discovery must be yours. i do not need to tell you either that i send you with constancy thoughts of strength and sustaining understanding. long years have taught you that my strength goes out to you when your own inner strength is called into

this law that you along with all disciples must learn to work. i would give you the following words for meditative reflection: 1. abstraction 5. renunciation 2. detachment 6. withdrawal 3. liberation 7. negation 4. relinquishment 8. rejection 9. the om all these words embody certain major preparatory lessons. you will note how increasingly, as this particular group develops, i have ceased to give stanzas and symbolic phrases and have endeavoured to centre your attention upon words. i would have you deal with these words from the purely physical angle, from the quality angle, and from the purpose angle, as well as that of divine identification. please use the process outlined for disciples in the yoga sutras of patanjali*(20) in these words you have adequate work for the remainder of your l

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

fulfil the purpose of the coming one. the will to save is here, the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end- 164- the externalisation of the hierarchy copyright 1998 lucis trust if, therefore, you will say these three stanzas with a focussed affirmative will, a great potency may be released for the salvaging of humanity and the immediate defeat of the forces of aggression. but i would reiterate that the use of these words must be accompanied by the dedication of your personality life to the cause of humanity, and by the transmutation of your personal will into the sacrificial will of the soul. finally, i would

directed towards these lives in such a manner that they can be attracted and led to respond to human need for deliverance? such is the problem. it is possible, but not, perhaps, probable. the problem of a blended demand from the spiritual hierarchy and from humanity simultaneously expressed will have to be met, and this is by no means easy of accomplishment. it is for this reason that these three stanzas from a very ancient invocation have been made available and put in your hands at this time. if you can use these phrases as voiced demands and affirmed beliefs in unison with the highest spiritual forces which claim your allegiance, no matter under what name then there is just a chance that this type of divine activity might be set in motion along a particular line, and this might lead to

he words of st. paul "let the love of god be shed abroad in our hearts" today the need is for the spread of the "saving force" to take hold of our minds and to control from that directing centre, for it embodies the needed salvation at this time. it will take the united efforts of all the three focal points of divine expression on our planet to make this possible, but it can be done. in the final stanzas (which we need not take phrase by phrase, as their significance is sufficiently clear) we have plainly put before us the methods whereby humanity can play its part and do its share in aiding all those who are cooperating with the forces of light to bring this planetary war to an end. look for a moment at the four words which embody the thought of what can be done by men to bring to fruitio

comfortably recognised dualism; this merges into occultism which is the intelligent study of that which is hidden. it is because all these stages are actively present today that we have the dire and widespread crisis. it was the need to give a constructive trend and to focus the invoked energies which led me, under instruction from the hierarchy, to give out at widely separated points of time two stanzas or parts of a great occult mantram, the first one to help focus the aspirants from whom it met with full response; the second was also offered to the masses, but was intended to be a test and a "decision in a time of crisis" hence made its appeal to the mentally focussed aspirants and disciples. i am explaining this because world conditions today warrant the use of both stanzas now. the gr

ession as possible of goodwill. it is the goodwill of the masses, focussed everywhere through the united nations who are fighting for the liberation of mankind and through the new group of world servers, which is sufficient to invoke the will-to-good and only this is adequate. this is an important statement and one on which i would ask you to ponder. during the past six years i have given you two stanzas of a great invocation. the first one ran as follows: let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of 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. this expressed the no

y, but mostly unconsciously long preparation. they have, through their efforts, provided the mass of thought substance which the coming pronouncement will affect. christ will bring this into proper form for the creative activity of the new group of world servers working in every nation and in every religious, social, economic and political group. christ's pronouncement will be embodied in certain stanzas, of which those already given are a small part. only he can use these words of power in their proper manner, connotation and emphasis; only an inadequate paraphrase of certain sentences found in that pronouncement can be given to humanity, and this paraphrase can be used only when the war is over and not before. this means that they can be employed only when both germany and japan are unde

tudes which he uttered when on earth and which have been so inadequately and misleadingly translated a translation based upon the memory of what he said but not upon direct dictation. to these two messages, the christ will add a new one, imbued with power for the future. that part of what he says in which it is possible for men to participate will be used for years to come in the place of the two stanzas of the great invocation which have been used for nine years. behind the christ, focussing with intensity today and preparing for a great act of spiritual cooperation at the time of the june full moon, stands the hierarchy. together with him, they will invoke a group of spiritual forces which (for lack of a better name) we will call the forces of reconstruction. i would ask you to have clea

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

takes place after the fourth initiation that of the crucifixion. there remains then only the vertical line "reaching from heaven to hell" the goal of the initiate (between the fourth and the seventh initiations) is to resolve the line into the circle, and thus fulfill the law and the "rounding out" of the evolutionary process. another summation of the entire process may be found in the lines from stanzas for disciples which i gave out some time ago (june 1930) and which will also be found elsewhere in this volume "in the cross is hidden light. the vertical and horizontal in mutual friction creates a vibrant cross scintillates, and motion originates. when the vertical assumes the horizontal, pralaya supervenes. evolution is the movement of the horizontal to upright positiveness. in the secr

general alignment process, and that is the spiritual reason which lay behind the world war. the "sharp shears of sorrow must separate the real from the unreal; the lash of pain must awaken the sleepy soul to exquisite life; the wrenching away of the roots of life from the soil of selfish desire must be undergone, and then the man stands free" so runs the old commentary in one of its more mystical stanzas. thus it points prophetically to the close of the aryan race not a close in the sense of completion, but a closing of a cycle of mental perfecting, preparatory to a cycle wherein the mind will be rightly used as an instrument of alignment, then as the searchlight of the soul, and as the controller of the personality. for the masses under the slow processes of evolution the next step forwar

humanity constitute your field of service, and may it be said of you that you knew the spiritual facts and were a dynamic part of these spiritual events; may it not be said of you that you knew these things and did nothing about them and failed to exert yourself. let not time slip- 497- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust by as you work. stanzas for disciples the path seek not, o twice-blessed one, to attain the spiritual essence before the mind absorbs. not thus is wisdom sought. only he who has the mind in leash, and sees the world as in a mirror can be safely trusted with the inner sense. only he who knows the five senses to be but illusion, and that naught remains save the two ahead, can be admitted into the secret of the cruc

BLAVATSKY H P ANTHROPOGENESIS

esis? while it is positively absurd to believe the "transformation of species" to have taken place according to some of the more materialistic views of the evolutionists, it is but natural to think that each genus, beginning with the molluscs and ending with man, had modified its own primordial and distinctive forms "isis unveiled" vol. i, p. 153[[vol. 2, page 1] preliminary notes- on the archaic stanzas, and the four pre-historic continents "facies totius universi, quamvis infinitis modis variet, manet tamen semper eadem- spinoza. the stanzas, with the commentaries thereon, in this book, the second, are drawn from the same archaic records as the stanzas on cosmogony in book i. as far as possible a verbatim translation is given; but some of the stanzas were too obscure to be understood wit

egories of the latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland was an almost tropical land- note. the reader is requested to bear in mind that the first and the following sections are not strictly consecutive in order of time. in the first section the stanzas which form the skeleton of the exposition are given, and certain important points commented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a m

hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to the lha of the seven, they who revolve driving their chariots around their lord, the one eye. his breath gave life to the seven; it gave life to the first. 2. said the earth "lord of the shining face; my house is empty. send thy sons to people this wheel

he ancients had, in their kyriel of gods, seven chief mystery-gods, whose chief was, exoterically, the visible sun, or the eighth, and, esoterically, the second logos, the demiurge. the seven (who have now become the "seven eyes of the lord" in the christian religion) were the regents of the seven chief planets; but these were not[[footnote(s* all the words and sentences placed in brackets in the stanzas and commentaries are the writer's. in some places they may be incomplete and even inadequate from the hindu standpoint; but in the meaning attached to them in trans- himalayan esotericism they are correct. in every case the writer takes any blame upon herself. having never claimed personal infallibility, that which is given on her own authority may leave much to be desired, in the very abs

e gods and their planets, such as jupiter, saturn bel, brihaspati, etc (c "his breath gave life to the seven" refers as much to the sun, who gives life to the planets, as to the "high one" the spiritual sun, who gives life to the whole kosmos. the astronomical and astrological keys opening the gate leading to the mysteries of theogony can be found only in the later glossaries, which accompany the stanzas. in the apocalyptic slokas of the archaic records, the language is as symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. as the invisible lo

rn under the direct influence of one of the planets: race the first receiving its breath of life from the sun, as will be seen later on; while the third humanity- those who fell into generation, or from androgynes became separate entities, one male and the other female- are said to be under the direct influence of venus "the little sun in which the solar orb stores his light" the summation of the stanzas in book i. showed the genesis* of gods and men taking rise in, and from, one and the same point, which is the one universal, immutable, eternal, and absolute unity. in its primary manifested aspect we have seen it become (1) in the sphere of objectivity and physics, primordial substance and force (centripetal and centrifugal, positive and negative, male and female, etc, etc (2) in the worl

nd part of this book; meanwhile a few facts may be given here. says the author of the "sacred mysteries among the mayas and quiches, 11,500 years ago[[footnote(s "beyond" the great range, means, in our case, india, as being the trans-himalayan region for the cis-himalayan region* the term pitris is used by us in these slokas to facilitate their comprehension, but it is not so used in the original stanzas, where they have distinct appellations of their own, besides being called "fathers" and "progenitors* it is erroneous to take literally the worship of the human bodhisattvas, or manjusri. it is true that, exoterically, the mahayana school teaches adoration of these without distinction, and that huien-tsang speaks of some disciples of buddha as being worshipped. but esoterically it is not t

eaded sesha, the serpent who bears the seven patalas and the entire world like a diadem upon his heads, and who is the great teacher of astronomy* that narada learned all that he knew, certain it is that he surpasses garga's guru in his knowledge of cyclic intricacies. it is he who has charge of our progress and national weal or woe. it is he who brings on wars and puts an end to them. in the old stanzas pesh-hun is credited with having calculated and recorded all the astronomical and cosmic cycles to come, and with having taught the science to the first gazers at the starry vault. and it is asuramaya, who is said to have based all his astronomical works upon those records, to have determined the duration of all the past geological and cosmical periods, and the length of the all the cycles

usebius, but some of the features of which may yet be found in fragments left by ancient greek authors- apollodorus, alexander polyhistor, etc, etc "the water-men terrible and bad" who were the production of physical nature alone, a result of the "evolutionary impulse" and the first attempt to create man the "crown" and the aim and goal of all animal life on earth- are shown to be failures in our stanzas. do we not find the same in the berosian cosmogony, denounced with such vehemence as the culmination of heathen absurdity? and yet who of the evolutionists can say that things in the beginning have not come to pass as they are described? that, as maintained in the puranas, the egyptian and chaldean fragments, and even in genesis, there have not been two, and even more "creations" before th

nature fails. 6. the water-men terrible and bad she herself created. from the remains of others (from the mineral, vegetable and animal remains) from the first, second, and third (rounds) she formed them. the dhyani came and looked. the dhyani from the bright father-mother, from the white (solar-lunar) regions they came* from the abodes of the immortal-mortals (a (a) the explanations given in our stanzas are far more clear than that which the legend of creation from the cutha tablet would give, even were it complete. what is preserved on it, however, corroborates them. for, in the tablet "the lord of angels" destroys the men in the abyss, when "there were not left the carcases and waste" after they were slaughtered. after which they, the great gods, create men with the bodies of birds of t

BLAVATSKY H P COSMOGENESIS

re is a fair minority of earnest students who are entitled to learn the few truths that may be given to them now; and now much more than ten years ago, when "isis unveiled" or even the later attempts to explain the mysteries of esoteric science, were published. one of the greatest, and, withal, the most serious objection to the correctness and reliability of the whole work will be the preliminary stanzas "how can the statements contained in them be verified" true, if a great portion of the sanskrit, chinese, and mongolian works quoted in the present volumes are known to some orientalists, the chief work- that one from which the stanzas are given- is not in the possession of european libraries. the book of dzyan (or "dzan) is utterly unknown to our philologists, or at any rate was never hea

-points. agreeably with the rules of critical scholarship, the orientalist has to reject a priori whatever evidence he cannot fully verify for himself. and how can a western scholar accept on hearsay that which he knows nothing about? indeed, that which is given in these volumes is selected from oral, as much as from written teachings. this first instalment of the esoteric doctrines is based upon stanzas, which are the records of a people unknown to ethnology; it is claimed that they are written in a tongue absent from the nomenclature of languages and dialects with which philology is acquainted; they are said to emanate from a source (occultism) repudiated by science; and, finally, they are offered through an agency, incessantly discredited before the world by all those who hate unwelcome

ssociated it in his mind probably with the aether "father-mother" of antiquity. as newton intuitionally says "nature is a perpetual circulatory worker, generating fluids out of solids, fixed things out of volatile, and volatile out of fixed, subtile out of gross, and gross out of subtile. thus, perhaps, may all things be originated from ether (hypoth, 1675. the reader has to bear in mind that the stanzas given treat only of the cosmogony of our own planetary system and what is visible around it, after a solar pralaya. the secret teachings with regard to the evolution of the universal kosmos cannot be given, since they could not be understood by the highest minds in this age, and there seem to be very few initiates, even among the greatest, who are allowed to speculate upon this subject. mo

to speculate upon this subject. moreover the teachers say openly that not even the highest dhyani-chohans have ever penetrated the mysteries beyond those boundaries that separate the milliards of solar systems from the "central sun" as it is called. therefore, that which is given, relates only to our visible kosmos, after a "night of brahma" before the reader proceeds to the consideration of the stanzas from the book of dzyan which form the basis of the present work, it is absolutely necessary that he should be made acquainted with the few fundamental conceptions which underlie and pervade the entire system of thought to which his attention is invited. these basic ideas are few in number, and on their clear apprehension depends the understanding of all that follows; therefore no apology i

student must not expect to find there an account of all the stages and transformations which intervene between the first beginnings of "universal" evolution and our present state. to give such an account would be as impossible as it would be incomprehensible to men who cannot even grasp the nature of the plane of existence next to that to which, for the moment, their consciousness is limited. the stanzas, therefore, give an abstract formula which can be applied, mutatis mutandis, to all evolution: to that of our tiny earth, to[[vol. 1, page] 21 proem. that of the chain of planets of which that earth forms one, to the solar universe to which that chain belongs, and so on, in an ascending scale, till the mind reels and is exhausted in the effort. the seven stanzas given in this volume repres

he subject still more difficult by introducing the archaic phraseology of the original, with its puzzling style and words. extracts are given from the chinese thibetan and sanskrit translations of the original senzar commentaries and glosses on the book of dzyan- these being now rendered for the first time into a european language. it is almost unnecessary to state that only portions of the seven stanzas are here given. were they published complete they would remain incomprehensible to all save the few higher occultists. nor is there any need to assure the reader that, no more than most of the profane, does the writer, or rather the humble recorder, understand those forbidden passages. to facilitate the reading, and to avoid the too frequent reference to footnotes, it was thought best to b

heir sanskrit form. needless to remind the reader that these are, in almost every case, the late developments of the later language, and pertain to the fifth root-race. sanskrit, as now known, was not spoken by the atlanteans, and most of the philosophical terms used in the systems of the india of the post-mahabharatan period are not found in the vedas, nor are they to be met with in the original stanzas, but only their equivalents. the reader who is not a theosophist, is once more invited to regard all that which follows as a fairy tale, if he likes; at best as one of the yet unproven speculations of[[vol. 1, page] 24 the secret doctrine. dreamers; and, at the worst, as an additional hypothesis to the many scientific hypotheses past, present and future, some exploded, others still lingeri

ble. in view of the abundant comments and explanations required, the references to the footnotes are given in the usual way, while the sentences to be commented upon are marked with figures. additional matter will be found in the chapters on symbolism forming part ii, as well as in part iii, these being often more full of information than the text[[vol. 1, page 25] part i. cosmic evolution- seven stanzas translated with commentaries from the secret book of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless b

s "unclean" but because the "holy ghost" is credited with having appeared under the form of a dove* not the mediaeval alchemists, but the magi and fire-worshippers, from whom the rosicrucians or the philosophers per ignem, the successors of the theurgists borrowed all their ideas concerning fire, as a mystic and divine element[[vol. 1, page] 82 the secret doctrine. now, why is light called in the stanzas "cold flame? because in the order of cosmic evolution (as taught by the occultist, the energy that actuates matter after its first formation into atoms is generated on our plane by cosmic heat; and because kosmos, in the sense of dissociated matter, was not, before that period. the first primordial matter, eternal and coeval with space "which has neither a beginning nor an end" is "neither

thers. after which, law no* comes into operation. motion (the breath) becomes the whirlwind and sets them into rotation[[footnote(s* it is the knowledge of this law that permits and helps the arhat to perform his siddhis, or various phenomena, such as disintegration of matter, the transport of objects from one place to another* these are ancient commentaries attached with modern glossaries to the stanzas, as the commentaries in their symbolical language are usually as difficult to understand as the stanzas themselves* in a polemical scientific work "the modern genesis" the author, the rev. w. b. slaughter, criticising the position assumed by the astronomers, asks "it is to be regretted that the advocates of this (nebular) theory have not entered more largely into the discussion of it (the

BLUE EQUINOX

n, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a

quinox 34 course v the practicus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and the yang. an account of the cosmic process: corresponding to the stanzas of dzyan in another system. liber ccxxxi. liber arcanorum twn atv tou tahvti qvas vidit asar in amenti sub figur ccxxxi. liber carcerum twn qliphoth cum suis geniis. addentur sigilla et nomina eorum. this is an account of the cosmic process so far as it is indicated by the tarot trumps. liber cd. liber tav vel kabbal trium literarum sub figur cd. a graphic interpretation of the tarot on th

CHRONOLOGIA RORISPERGIUS

fer ha-mebaqqesh( the book of the seeker) expositions taken from the arab encyclopaedia of the brethren of purity. 1225 michael scot liber introductorius, liber particularis 1225-1295 shem tob ben yosef falaquerra. sefer ha-mebaqqesh( the book of the seeker )borrows extensively from the encyclopaedia of the brotherhood of purity. 1228 guilhem figueira troubadour's attack on the roman church in 23 stanzas "d'un sirventes far. 1229- 1241 gedei khan c.1230- 1292 guiraut riquier troubadour who survived the albigensian crusade. 1230-1284 alfonso x ruled spain, judeo-christian moslem atmosphere. kabbalah came into contact with christianity. kabbalistic, talmud texts translated into spanish. d. 1230 farid al-din al-'attar. mantiq al-tayr('the speech of the birds) 1230-1306 jacopone da todi franci

DION FORTUNE MYSTICAL QABALA

the archangel metatron. 23. much that was once common knowledge has been gathered up and confined under the initiate's oath of secrecy. it is crowley's jibe at his teachers that they bound him to secrecy with terrible oaths and then "confided the hebrew alphabet to his safe keeping" 24. the philosophy of the qabalah is the esotericism of the west. in it we find such a cosmogony as is found in the stanzas of dyzan, which were the basis of mme blavatsky's work. herein she found the framework of traditional doctrine which she expounded in her great book, the 5ecret doctrine. this qabalistic cosmogony is the christian gnosis. without it we have an incomplete system in our religion, and it is' this mystical qabala page 21 incomplete system which has been the weakness of christianity. the early

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

w cycle of civilizations will begin on the planet mercury. blavatsky claimed as her source for these revelations an archaic manuscript a collection of palm leaves made impermeable to water, fire, and air, by some specific unknown process. on the first page is an immaculate white disk within a dull black ground. on the following page, the same disk, but with a central point (blavatsky, 1889. these stanzas of dzyan recorded the hidden history of the cosmos and all of its inhabitants, including the human race. other scholars, however, contend that blavatsky drew on contemporary scientific and occult literature and embellished it considerably, though not quite beyond recognition. see also: atlantis; lemuria further reading blavatsky, h. p, 1889. the secret doctrine, london: theosophical publis

GILBERT THE MAGICAL MASON

adua, foretold danger to himself from a sword wound, and many years after was murdered by thieves in hishouse-theystabbed him. he wrotedecoeloetterra,libri 3, venice, 1573. nostradamus (michel de notre dame) was one of the most famous astrologers of france; he was the physician of king henry the second, and became especially notable about 1555. his astrologic prophesies were written in a thousand stanzas of four lines each. catherine de medicis made him her special favourite. he died in 1566 as physiciantoking charles the ninth; the best edition of hispropheciesis that of amsterdam, 1668. antiochus tibertus flourished in the romagna of italy in the fifteenth century, and was astrologer to prince malatesta of rimini. elias ashmole, of oxford, the famous antiquarian, speaks of the annual ast

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ulde blive i samme stad. in sweden, for a horse's\\ment flag (our anflug, fit: oden st&r p, berget (stands on the hill, ban spoi'jer (speers, asks) efter sin fole, floget bar ban f&tt. spotta (spit) i din hand, och i bans mun (his mouth, ban skall f, bot (get boot) i samma stund (hour. whilst another begins thus: frygge fr&gade fr: buru skall man bota (heal) den fliget f&r (sheep? the two swedish stanzas, evidently incomplete, are given by f. magnusen in the dagen 1842 no. 119, from mimer, ups. 1839. p. 277. that similar snatches of song still live in the netherlands, i am informed in a letter from halbertsma' een mijner boeren gaf my voorleden jaar een rijm, dat de toverdokters prevelden, terwijl zij den verrukten voet van een pard (foot of a horse) met dislocation-spell. 1233 de hand van

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

rted, durch daz (because) er ir so schone pflac (treated; 105: daz er die ere het ze hus. ms. 2, 174a: vro ere kumt mit im gerant. wartb. kr. cod. jen. 112: ver triuive nam (took) an sich die scham, sam tete diu zuht, diu kiusche (so did courtesy, chastity, nilte und ere alsam, si jahen daz ir aller vriedel waere (they all declared their darling was) der viirste da uz diiringe lant; the preceding stanzas make it clear that dame faith commands and leads the other five (see suppl. it was clumsy of otfried, after making karitas (iv. 29) spin and weave the saviour s tunic l in the manner of a heathen norn, 1 the tunica inconsutilis (giscafota sia mit filu kleinen fadumon job unginaten red non kleinero garno, and ace. to the crendellied spun by mary and wrought by helena. whence arose this myth

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ence of things, perceived by our senses, could not be demonstrably proved. he died in exile at lampsacus, at the age of seventy-two. anima mundi (lat) the "soul of the world" the same as alaya of the northern buddhists; the divine essence which pervades, permeates, animates, and informs all things, from the smallest atom of matter to man and god. it is in a sense "the seven-skinned mother" of the stanzas in the secret doctrine; the essence of seven planes of sentience, consciousness, and differentiation, both moral and physical. in its highest aspect it is nirvana; in its lowest, the astral light. it was feminine with the gnostics, the early christians, and the nazarenes; bisexual with other sects, who considered it only in its four lower planes, of igneous and ethereal nature in the objec

ISIS UNVEILED

ause' in the christian sense. jacouiot, in his indo- european and african traditions, is the first to make an onslau^t on professor mtiller, for remarking that the hindo gods were "masks without actors. names without being, and not beings without names" quoting, in support of his argument, numerous verses from the sacred hinda books, jacolliot adds "is it possible to refuse to the author of these stanzas a definite and clear conception of the divine 672. see cory; ajieiettt fragnienlt, p. 3; ed. 1832. 673. on tiu origin of specie, sta edition, p ^i. 674. fuf.,p.4sl. s76. ibid, pp. 488, 489. 676. la gtn i ie rkumania. p. 338. 677. let iraditiont indo-europiennee et ttfrieainet. p. 291. digilizocb, google 382 isis unveiled force, of the unique bong, sovereigii'inaster and creahv ot the dni

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore

volution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line the feminine, in the deity- thus slowing that god manifests as mother as well as father, as we are told in the stanzas of dzyan(*the secret doctrine, vol. i, p. 59 et passim) i shall refer to this again later when writing of the h.r.a. in ancient egypt it took to a large extent the place of the cross and, conjoined with the circle or oval, it became the ankh, the symbol of everlasting life. 264. the jewel of the i. p. m. resembles that of the master in that it contains the square, but it has certain import

LIBER XLIV THE MASS OF THE PHOENIX

read i eat. this oath i swear as i enflame myself with prayer .there is no grace: there is no guilt: this is the law: do what thou wilt. he strikes eleven times upon the bell, and cries abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living. he goeth forth. 1 [this is generally taken to refer to the four stanzas of crowley.s paraphrase from the st l in cap. iii. vv. 37-38 .unity uttermost showed. to .abide with me, ra-hoor-khuit. t.s] 2 [what exactly constitutes .the proper sign. was either privately communicated to a.a. aspirants by their superivisors, or left to the ingenium of the magician. t.s] the mass of the ph.nix 3* this is the special number of horus; it is the hebrew blood3 and the multi

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

s of the gods are fairly consistent. in form, the eddic poems are short stanzaic poems that rely chiefly on two meters, fornyr.islag, gold way of composing, h and ljo.ahattr, gsong meter. h fornyr.islag is equivalent to the verse form used in old english, old high german, and old saxon, the other germanic languages in which verse has been pre- 14 norse mythology served, although the division into stanzas appears to be a scandinavian innovation. like the poems in the second half of codex regius of the poetic edda, verse in old english and old high german is about heroes, and even the major surviving example of old saxon, a verse life of christ called heliand (savior, exhibits heroic diction. heroic eddic poetry, then, especially when it uses fornyr.islag, appears to be the heir of common ge

s were settled with weapons. snorri was assassinated in 1241 by enemies who claimed to be working on behalf of the king of norway. snorri had visited that king, hakon hakonarson the old, in 1218.1219, and he composed a poem in praise of the boy king and his regent, the jarl skuli. this poem is called hattatal (enumeration of meters, and it exemplifies 101 metrical or stylistic variants in its 102 stanzas, equipped with a commentary. from an explication of meter and style, it seems, he moved to a discussion of the system of kennings and rare or poetic words and names called gheiti, h which he embodied in a treatise called skaldskaparmal (the language of poetry. this text comprises for the most part lists of kennings and heiti arranged by the nouns they can replace, illustrated with a large

ve translated as garmy h and garmies h is folk, and although the word indeed means garmy h in the older poetry, by the middle ages it also commonly had the meaning gpeople. h thus, deities, themes, and concepts 51 it is quite possible that the scribes of the poetic edda and a thirteenth-century audience could have understood the stanza as referring literally to a battle of peoples. although these stanzas are anything but clear, they seem to tell of a battle precipitated by the entry of gullveig or heid among the asir. they were unable to kill her with spears or fire, and she was a practitioner of seid, the ancient form of divination and of magic in general. since snorri says that freyja brought seid to the asir, many scholars have assumed that gullveig/heid is actually freyja, one of the v

a second heaven, so it may be snorri fs invention. the name appears to mean gstretched out h but might conceivably derive from a longer form meaning gspiritual heaven. h see also vidblainn andvari (careful) dwarf from whom loki and the gods extract gold to pay compensation for their killing of otr, the son of hreidmar. the story is told in snorri fs skaldskaparmal, in the prose header and opening stanzas of reginsmal in the poetic edda, and in volsunga saga. the gods involved are odin, hoenir, and loki. loki kills otr( gotter, h who had in fact taken the form of an otter, and hreidmar demands compensation. using ran fs 58 norse mythology net, loki captures andvari, who has been swimming about in the form of a pike, and extracts from him all his gold, right down to a ring the dwarf wishes t

e byggmastarsagner, h fataburen, 1907: 65.78, 199.218; and 1908: 19.27; lotte motz fs discussion, gsnorri fs story of the cheated mason and its folklore parallels, h maal og minne, 1977: 115.122, adds little. joseph harris, gthe masterbuilder story in snorri fs edda and two sagas, h arkiv for nordisk filologi 91 (1976: 66.101, argues that snorri created the story in an attempt to clarify voluspa, stanzas 25.26. his source would have been an oral legend, retained in two of the sagas of icelanders, eyrbyggja saga and heidarviga saga, about two berserks who build a road; this legend was in turn based on the international migratory legend von sydow had discussed. the argument is quite plausible, but it was disputed by ursula dronke, gvoluspa and satiric tradition, h annali: sezione germanica:

and heidarviga saga, about two berserks who build a road; this legend was in turn based on the international migratory legend von sydow had discussed. the argument is quite plausible, but it was disputed by ursula dronke, gvoluspa and satiric tradition, h annali: sezione germanica: studi nederlandesi, studi nordici 77 (1979: 57.86, who postulated a lost lay of svadilfari as the source of voluspa, stanzas 25.26. ask (ash-tree) and embla first humans. the story of the creation of humans is found in voluspa, stanzas 17.18, and in snorri fs gylfaginning. according to voluspa, ask (the first human man) and embla (the first human woman) were found on shore, capable of little and fateless. odin, hoenir, and lodur endowed them with the various qualities they needed to live. odin gave breath or spi

al references. the text is retained in manuscripts from the end of the fourteenth century but is usually assigned to the thirteenth century. it tells of how one thord and his servant got lost on their way to church in winter and took shelter for the night in a cave. there they heard noises, saw a pair of huge burning eyes, and finally heard the owner of those eyes recite a well-crafted poem of 12 stanzas, repeating it three times over the course of the evening. in the poem the speaker refers to himself as a bjarg-alfr, gmountain-elf, h which is a kenning for giant and refers to his journeys around mountains and north to the elivagar in the third netherworld. he has, he says, a house all to himself on the lava field, but few visit him there. in short, he appears to be a supernatural nature

r, but not among those of the goddesses. the name is common as a base word in skaldic kennings, but whether we should trust snorri and imagine the existence of a goddess eir is problematic. eiriksmal anonymous poem composed after the death of king eirik bloodax at the battle of stainmoor, westmoreland, england in 954, recounting his glorious arrival in valholl. the poem as we have it is only nine stanzas, and two different meters are used. nevertheless, it appears to offer a picture of valholl that actually was rooted in late paganism. the poem begins with odin recounting a dream: he thought he awoke early and bade the einherjar and valkyries prepare valholl for the arrival of a great ruler. he asks bragi what great noise resounds, as though baldr himself were returning to the hall. but it

uth. and each of the asir looked at another and thought that now their troubles had doubled, but none would put forth his hand, until ty lr stretched forth his right hand and put it into the mouth of the wolf. and when the wolf moved, then the 112 norse mythology fetter hardened, and the more he struggled, the sharper it became. then all the gods laughed except ty lr; he lost his hand. lokasenna, stanzas 37.40, comprise an exchange between ty lr and loki. loki boasts that fenrir tore off ty lr fs arm; ty lr responds that although he may be missing his hand, loki is missing hrodrsvitnir, that is, the famous wolf, fenrir. malshattakvadi, a poem of the twelfth or thirteenth century and usually thought to have been composed in the orkneys, is the only poem to refer to the binding of fenrir. it

orri introduces frodi in the next chapter, calling him gpeace-frodi h and putting him in lejre at the same time that frey fs son fjolnir is in uppsala. perhaps snorri moved the peace from frodi to frey, or perhaps, as some scholars have come to believe, frey and frodi were in effect two versions of the same figure, a local fertility god. that assumption finds strength in the references to frey in stanzas 1 and 2 of skirnismal as gthe frodi, h that is, gthe wise one h or gthe fruitful one. h in vellekla, a poem from the end of the tenth century praising hakon the hladir jarl, the poet einar helgason skalaglamm said that no ruler had brought about such peace and prosperity except frodi. saxo names several kings called frotho, the latin equivalent of the norse frodi. of these the most relevan

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

universe are: saturn, jupiter, mars, sun, venus, mercury, and moon. the seven days in the year are the seven days of the week (possibly the seven creative days are meant. the seven gateways in man (male and female) are two eyes, two ears, two nostrils, and the mouth. 8. note. knut stenring differs from other authorities in his arrangement of the planets and days of the week in the following seven stanzas. kircher has still a different order. rev. dr. isidor kalisch, wm. wynn westcott, and the sacred books and early literature of the east adopt the following arrangement. click to enlarge the hebrew letters according to the sepher yetzirah. in the central triangle are the three mother letters from which come forth the seven double letters--the planets and the heavens. surrounding the black s

e zodiac are: aries, taurus, gemini, cancer, leo, virgo, libra, scorpio, sagittarius, capricorn, aquarius, and pisces. the months of the year are: nisan, liar, sivan, tammuz, ab, elul, tisri, marcheshvan, kislev, tebet, sebat, and adar. the organs of the human body are: two hands, two feet, two kidneys, gall, small intestine, liver, esophagus, stomach, and spleen. 5. note. in the following twelve stanzas, knut stenring again differs, this time as to the arrangement of properties: 1st. god caused the letter (h) to predominate in speech, crowned it, combined it with the others, and fashioned by them aries (the ram) in the universe, the month nisan in the year, and the right foot of the human body (male and female. 2nd. he caused the letter (v) to predominate in thought, crowned it, combined

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d by a theurgic invocation to isis-urania, the symbolic personification of the sephiroth of the supernal light. it is well known that venus is a planet peculiarly associated with occult and mystical aspiration. in the secret doctrine we find blavatsky stating that "venus, or lucifer, the planet, is the light-bearer of our earth, in both <291> a physical and mystical sense" and in quoting from the stanzas of dzyan, she presents the statement that "thus earth is the adopted child and younger brother of venus" hence a good deal of wisdom is concealed in the very choice of the name of the order. to this we will have occasion to refer on a later page. in the ritual of the grade of adeptus minor, the third adept, reading from the historical account of the origins of the order, states that "the t

RUBY TABLET OF SET

set's heyday in egypt and to the present. the fact tbat he is "again, i believe refers to the temple of set. the "man-gods which lost me, and made me not alive" refers to the acceptance of the osiris faith and its resulting neoself- sacrifice-death-and-day-of-judgement offspring, with us setians "that found me, and made me live again" shelving such claptrap for the acceptance of set. the next two stanzas warn us, all setians, against anthropomorphosizing set. concept- yes; personality- no. the next line "for all that was" seems self-explanatory. i believe the last stansa tells us to protect both the set witbin us, and the temple of set. re: how the poem came into being. i remember only pain during the actual scripting. earlier in tbe evening i was instructed to assemble a new machine at my

SATANIC BIBLE

reciting of them. an old wizard known to the author, who was once employing a self-composed invocation of great personal meaning in the light of his magical desires, ran out of words just as his ritual was moments short of its successful culmination. aware of the necessity of keeping his emotional response generating, he quickly adlibbed the first emotion-provoking words that came to mind- a few stanzas of a poem by rudyard kipling! thus, with this final burst of glory-charged adrenalin, was he able to finalize an effective working! the invocations which follow are designed to serve as proclamations of certainty, not whining apprehension. for this reason they are devoid of shallow offerings-up and hollow charities. leviathan, the great dragon from the watery abyss, roars forth as the surg

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rld religions: almanac 429 sikhism previous gurus( sri is a term of respect that is sometimes used before the names of objects, books, and places, as well as before the names of people) it remains the sacred scripture and spiritual guide of sikhism. while it is not regarded as the direct word of god, it is considered to be divinely inspired. the granth sahib consists of 5,894 hymns in some 15,000 stanzas. most of the text is written in the dialect spoken in the punjab region at the time, though some sections are written in arabic, hindi, sanskrit, prakrit, marathi, persian, and various local indian dialects. they are written down in gurmukhi, a punjabi script that was developed and popularized by the second guru, angad. the text is exactly 1,430 pages in length, and the material is arrange

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

osicrucian, discriminates in his lovely verse, between the black art of ismeno and the glorious lore of the enchanter who counsels and guides upon their errand the champions of the holy land? his, not the charms wrought by the aid of the stygian rebels (see this remarkable passage, which does indeed not unfaithfully represent the doctrine of the pythagorean and the platonist, in tasso, cant. xiv. stanzas xli. to xlvii("ger. lib) they are beautifully translated by wiffen, but the perception of the secret powers of the fountain and the herb, the arcana of the unknown nature and the various motions of the stars. his, the holy haunts of lebanon and carmel, beneath his feet he saw the clouds, the snows, the hues of iris, the generations of the rains and dews. did the christian hermit who conver

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