Michael Wynn's Occult Reference Library
THE ABSOLUTE

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3 8 INITIATION CEREMONY

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

ABRAMELIN1

ature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looke

ABRAMELIN2

incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 100 let me here once again insist on the absolute necessity in occult working of being courteous, even to the evil spirits; for the operator who is insolent and overbearing will speedily lay himself open to obsession by a spirit of like nature, the which will bring about his ultimate downfall, 101 a similar name, buriol, is given under the spirits subservient to amaymon. 102 see same name under oriens. 103 see same name under belzebu

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

would be the yoga of the atom with the entire universe. this fact is easily perceived, and has been constantly expressed in the mystical philosophies of the west; the only goal is 'union with god' of course, we only use the word 'god' because we have been brought up in superstition, and the higher philosophers both in the east and in the west have preferred to speak of union with the all or with the absolute. more superstitions (15) very well, then, there is no difficulty at all; since every thought in our being, every cell in our bodies, every electron and proton of our atoms, is nothing but yoga and the result of yoga. all we have to do to obtain emancipation, satisfaction, everything we want is to perform this universal and inevitable operation upon the absolute itself. some of the mor

we get the phenomena of multiple personality, jekyll and hyde, only more so. at the best, when a man says 'i' he refers only to a transitory phenomenon. his 'i' changes as he utters the word. but- philosophy apart- it is rarer and rarer to find a man with a mind of his own and a will of his own, even in this modified sense (18) i want you therefore to see the nature of the obstacles to union with the absolute. for one thing, the yoga which we constantly practice has not invariable results; there is a question of attention, of investigation, of reflexion. i propose to deal in a future instruction with the modifications of our perception thus caused, for they are of great importance to our science of yoga. for example, the classical case of the two men lost in a thick wood at night. one says

ng from a bus. he looked again, and saw it was a hippopotamus' everyone who has done any scientific investigation knows painfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of

angle in order to say it. but take a more homely instance. we know what we mean by saying 'there are cats in the room' we know what we mean when we say 'no cats are in the room' but if we say'*no* cats are *not* in the room' we evidently mean that *some* cats *are* in the room. this remark is not intended to be a reflection upon this distinguished audience. 16. so then, if nothing is to be really the absolute nothing, we mean that nothing does not enter into the category of existence. to say that absolute nothing exists is equivalent to saying that everything exists which exists, and the great hebrew sages of old time noted this fact by giving it the title of the supreme idea of reality (behind their tribal god, jehovah, who, as we have previously shown, is merely the yoga of the 4 element

ALEISTER CROWLEY BOOK OF LIES

ah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a'.a. note (14) the secret sense of these words is to be sought in the numberation thereof. book of lies get any book for free on: www.abika.com 59 [61] 26 kappa-epsilon-phi-alpha-lambda-eta kappa-digamma the elephant and the tortoise the absolute and the conditioned together make the one absolute. the second, who is the fourth, the demiurge, whom all nations of men call the first, is a lie grafted upon a lie, a lie multiplied by a lie. fourfold is he, the elephant upon whom the universe is poised: but the carapace of the tortoise supports and covers all. this tortoise is sixfold, the holy hexagram.(15) these six and four are t

www.abika.com 76 [79] 35 kappa-epsilon-phi-alpha-lambda-eta lambda-epsilon venus of milo life is as ugly and necessary as the female body. death is as beautiful and necessary as the male body. the soul is beyond male and female as it is beyond life and death. even as the lingam and the yoni are but diverse developments of one organ, so also are life and death but two phases of one state. so also the absolute and the conditioned are but forms of that. what do i love? there is no from, no being, to which i do not give myself wholly up. take me, who will! book of lies get any book for free on: www.abika.com 77 [80] commentary( lambda-epsilon) this chapter must be read in connection with chapters 1, 3, 4, 8, 15, 16, 18, 24, 28, 29. the last sentence of paragraph 4 also connects with the first

the last sentence of paragraph 4 also connects with the first paragraph of chapter 26. the title "venus of milo" is an argument in support of paragraphs 1 and 2, it being evident from this statement that the female body becomes beautiful in so far as it approximates to the male. the female is to be regarded as having been separated from the male, in order to reproduce the male in a superior form, the absolute, and the conditions forming the one absolute. in the last two paragraphs there is a justification of a practice which might be called sacred prostitution. in the common practice of meditation the idea is to reject all impressions, but here is an opposite practice, very much more difficult, in which all are accepted. this cannot be done at all unless one is capable of making dhyana at

ungry from a meal, always to violate on's own nature. keep on acquiring a taste for what is naturally repugnant; this is an unfailing source of pleasure, and it has a real further advantage, in destroying the sankharas, which, however "good" in themselves, relatively to other sankharas, are yet barriers upon the path; they are modifications of the ego, and therefore those things which bar it from the absolute [103] 47 kappa-epsilon-phi-alpha-lambda-eta mu-zeta windmill-words asana gets rid of anatomy-con\ sciousness. involuntary pranayama gets rid of physiology "breaks" consciousness/ book of lies get any book for free on: www.abika.com 100 yama and niyama get rid of\ voluntary ethical consciousness "breaks" pratyhara gets rid of the objective. dharana gets rid of the subjective. dhyana ge

ality of manhood. modern "virtue" is the negation of all such qualities. in paragraph 3, however, we see the penalty of conservatism; children must be weaned. in the penultimate paragraph the words "the new christ" alluded to the author. in the last paragraph we reach the sublime mystic doctrine that whatever you have must be abandoned. obviously, that which differentiates your consciousness from the absolute is part of the content of that consciousness. note (27) chapter so called because amfortas was wounded by his own spear, the spear that had made him king [131] 61 kappa-epsilon-phi-alpha-lambda-eta xi-alpha the fool's knot book of lies get any book for free on: www.abika.com 127 o fool! begetter of both i and naught, resolve this naught-y knot! o! ay! this i and o-io!-iao! for i owe "

rred to ipsiss imus, to the pure fool, parsifal, to resolve this problem. the word naught-y suggests not only that the problem is sexual, but does not really exist. paragraph 2 shows the lingam and yoni as, in conjunction, the foundation of ecstasy (i, and of the complete symbol i a o. the latter sentence of the paragraph unites the two meanings of giving up the lingam to the yoni, and the ego to the absolute. this idea "i must give up, i owe, is naturally completed by i pay, and the sound of the word "pay" suggest the hebrew letter pe (see liber xvi, which represents the final dissolution in shivadarshana. i hebrew, the letter which follows o is p; i therefore follows ayin, the devi l of the tarot. ayin is spelt o i n, thus replacing the a in a i n by an o, the letter of the devil, or pan

natura light. he prays unto, and give homage to, ro-hoor_khuit; to him he then sacrifices. the first cake, burnt, illustrates the profit drawn from the scheme of incarnation. the second, mixt with his life's blood and eaten, book of lies get any book for free on: www.abika.com 131 illustrates the use of the lower life to feed the higher life. he then takes the oath and becomes free-un conditioned-the absolute. burning up i the flame of his prayer, and born again-the phoenix [134] commentary( xi-beta) this chapter is itself a comment on chapter 44. note (33) twig= dost thou understand? also the phoenix takes twigs to kindle the fire in which it burns itself. book of lies get any book for free on: www.abika.com 132 [135] 63 kappa-epsilon-phi-alpha-lambda-eta xi-gamma margery daw i love layla

ALEISTER CROWLEY DUTY

se identical with, or even assimilable to, your own. the impersonal universe of "nature" is only an abstraction, approximately tru, of the factors which it is convenient to regard as common to all. the universe of another is therefore necessarily unknown to, and unknowable by, you; but it induces currents of energy in yours by determining in part your reactions. use men and women, therefore, with the absolute respect due to inviolable standards of measurement; verify your own observations by comparison with similar judgements made by them; and, studying the methods which determine their failure or success, acquire for yourself the wit and skill required to cope with your own problems. c. your duty to mankind 1. establish the law of thelema as the sole basis of conduct. the general welfare

ALEISTER CROWLEY LIBER 777

toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kab

ch are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among serious philosophers the confusion is very great. such terms as god, the absolute, spirit, have dozens of connotations, according to the time and place of the dispute and the beliefs of the disputants. time enough that these definitions and their inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among man

of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of molo

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

r of the sun, whose last number<sun being 6, a square 6x6 contains 36 squares. we arrange the numbers from 1 to 36 in this square, so that each line, file, and diagonal adds to the same number. this number is 111; the total of all is 666> is 666 "the number of a man. the letter m exhibits the termination of this process. it is the hanged man of the tarot; the formation of the individual from the absolute is closed by his death. we see accordingly how aum is, on either system, the expression of a dogma which implies catastrophe in nature. it is cognate with the formula of the slain god. the "resurrection" and "ascension" are not implied in it. they are later inventions without basis in necessity; they may be described indeed as freudian phantasms conjured up by the fear of facing reali

s; but the hindu doctrine insists strongly on denying continuity to the successive phases. it was nevertheless important to avoid disturbing the trinitarian arrangement of the word, as would be done by the addition of other letters. it was equally desirable to make it clear that the letter m represents an operation which does not actually occur in nature except as the withdrawal of phenomena into the absolute; which process, even when so understood, is not a true destruction, but, on the contrary, the emancipation of anything from the modifications which it had mistaken for itself. it occurred to him that the true nature of silence was to permit the uninterrupted vibration of the undulatory energy, free from the false conceptions attached to it by the ahamkara or ego-making facility, whose

ht are really the adventures of our own personified thoughts. the universe is a projection of ourselves; an image as unreal as that of our faces in a mirror, yet, like that face, the necessary form of expression thereof, not to be altered save as we alter ourselves<universe is purely subjective. on the contrary, the magical theory accepts the absolute reality of all things in the most objective sense. but all perceptions are neither the observer nor the observed; they are representations of the relation between them. we cannot affirm any quality in an object as being independent of our sensorium, or as being in itself that which it seems to us. nor can we assume that what we cognize is more than a partial phantom of its cause. we c

the triangle. operations of this class are therefore often successful, even when the magician has little or no technical knowledge of magick. almost any duffer can "pull himself together, devote himself to study, break off a bad habit, or conquer a cowardice. this class of work, although the easiest, is yet the most important; for it includes initiation itself in its highest sense. it extends to the absolute in every dimension; it involves the most intimate analysis, and the most comprehensive synthesis. in a sense, it is the sole type of magick either necessary or proper to the adept; for it includes both the attainment of the knowledge and conversation of the holy guardian angel, and the adventure of the abyss. the second class includes all operations by which the magician strives to im

is above all things a knower of nature, be so absurd as to attempt to throw the hammer of thor? unless he be simply insane, he must be initiated in a truth which transcends the apparent facts. he must be aware that all nature is a continuum, so that his mind and body are consubstantial with the storm, are equally expressions of one existence, all alike of the self-same order of artifices whereby the absolute appreciates itself. he must also have assimilated the fact that the quantity is just as much a form as quality; that as all things are modes of one substance, so their measures are modes of their relation. not only are gold and lead mere letters, meaningless in themselves yet appointed to spell the one name; but the difference between the bulk of a mountain and that of a mouse is no m

s to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of 236 himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments. he cannot remain indefinitely an exempt adept; he is pushed onward by the irresistible momentum that he has generated. should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forth into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our l

any terms soever. but all members must of necessity work in accordance with the facts of nature, just as an architect must allow of the law of gravitation, or a sailor reckon with currents. so must all members of the a. a. work by the magical formula of the aeon. they must accept the book of the law as the word and the letter of truth, and the sole rule of life<existence; and to refuse to accept the book of the law is to create a conflict within nature, as if a physicist insisted on using an incorrect formula of mechanics as the basis of an experiment> they must acknowledge the authority of the beast 666 and of the scarlet woman as 2

elf. i am omnipresent, for naught exists where i am not, who fashioned space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy. i am the all, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my name. i am the one, for all that i am is not the absolute all, and all my all is mine and not another's; mine, who conceive of others like myself in essence and truth, yet unlike in expression and illusion. i am the none, for all that i am is the imperfect image of the perfect; each partial phantom must perish in the clasp of its counterpart; each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute

il is a mere term expressing some relation of haphazard hostility between forces equally self-justified, the universe is as inexplicable and impossible as uncompensated action: that the orgies of bacchus and pan are no less sacremental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as such. it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the existence of "evil" is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind "to make no difference" between any two ideas as such is to emancipate it from the thralldom of terror

situation in the world of illusion; he does his will by avoiding them. but the existence of "evil" is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind "to make no difference" between any two ideas as such is to emancipate it from the thralldom of terror. we affirm on our altars our faith in ourselves and our wills, our love of all aspects of the absolute all. 338 and we make the spirit shin combine with the flesh teth into a single letter, whose value is 31 even as those of "la" the naught, and "al" the all, to complete their not-being and being with its becoming, to mediate between identical extremes as their mean- the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies no

ALEISTER CROWLEY MAGICK WITHOUT TEARS

, 1. so far as it applies to the magical memory, it lays stress on some such expedient, very much as is explained in liber thisarb (magick, pp. 415- 422. but is it not a little strange that "the abomination of desolation should be set up in the holy place" as it were? why should the wholebearted search for truth and beauty disclose such hateful and such hideous elements as necessary components of the absolute perfection? never mind the why, for a moment; first let us be sure that it is so. 38 have we any grounds for expecting this to be the case? we certainly have. magic without tears get any book for free on: www.abika.com 189 this is a case where "clean thinking" is most absolutely helpful. the truth is of exquisite texture; it blazons the escutcheon of the unity of nature in such delica

escape-mechanism. the fear of death is one of the bogeys; but far deeper is the root-fear- fear of being alone, of being oneself, of life itself. with this there goes the sense of guilt. the book of the law cuts directly at the root of all this calamitous, this infamous tissue of falsehood. what is the meaning of initiation? it is the path to the realisation of your self as the sole, the supreme, the absolute of all truth, beauty, purity, perfection! what is the artistic sense in you? what but the one channel always open to you through which this light flows freely to enkindle you (and the world through you) with flowers of inexhaustible fervour and flame? and you set up against that this spectre of grim fear, of shame, of qualms and doubts, of inward quakings lest- you are too stricken wi

l case. he should have a nice easy job, three or four hours a day, and be free for the rest of it to devote himself to his art. i wonder how much of his own work would have seen daylight if he had been tied to some silly robot soulkilling, nervecrushing, mind-infuriating routine job for even one halfhour a day! when i am on a piece of work, i grudge the time for eating; and when it's done, i need the absolute relaxation of leisured luxury. then what of the work itself? if the idea be truly new and important, god help it! the whole class of men affected jump on it with one accord, if haply they may crush it in the germ. read a little of the history of medicine! any man who shows a sign of independent thought is watched, magic without tears get any book for free on: www.abika.com 310 is thwa

ALEISTER CROWLEY MEDITATION

ce> are rather jerky; the rhythmical idea is lost. here are a few useful mantras: 1. aum. 2. aum tat sat aum. this mantra is purely spondaic. ii. illustration: line of music with: aum tat sat aum :under it 3. aum mani padme hum; two trochees between two caesuras. iii. illustration: line of music with: aum ma-ni pad-me hum :under it 4. aum shivaya vashi; three trochees. note that "shi" means rest, the absolute or male aspect of the deity "va" is energy, the manifested or female side of the deity. this mantra therefore expresses the whole course of the universe, from zero through the finite back to zero. iv. illustration: line of music with: aum shi-va-ya va-shi aum shi-va-ya vashi :under it 5. allah. the syllables of this are accented equally, with a certain pause between them; and are usua

ork of the life of frater perdurabo to prove this. studying each religious practice of each great religion on the spot, he was able to show the identity-in-diversity of all, and to formulate a method free from all dogmatic bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving function is stilled

yet more truly active. an almost exact analogy is given by the three gunas of the hindus; sattvas, rajas, and tamas. sattvas is mercury, equable, calm, clear; rajas is sulphur, active, excitable, even fierce; tamas is salt, thick, sluggish, heavy, dark<three gunas in the bhagavadgita> but hindu philosophy is so occupied with the main idea that only the absolute is worth anything, that it tends to consider these gunas (even sattvas) as evil. this is a correct view, but only from above; and we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the tw

nd we prefer, if we are truly wise, to avoid this everlasting wail which characterizes the thought of the indian peninsula "everything is sorrow" etc. accepting their doctrine of the two phases of the absolute, we must, if we are to be consistent, class the two phases together, either as good or as bad; if one is good and the other bad we are back again in that duality, to avoid which we invented the absolute. the christian idea that sin was worth while because salvation was so much more worth while, that redemption is so splendid that innocence was well lost, is more satisfactory. st. paul says "where sin abounded, there did grace much more abound. then shall we do evil that good may come? god forbid" but (clearly) it is exactly what god himself did, or why did he create satan with the ge

h leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus;

or excitement, another set for the perverse excitement which real or simulated horror affords. very few people know that blood freshly 94 spilled in the sunlight is perhaps the most beautiful colour that is to be found in nature. it is a notorious fact that it is practically impossible to get a reliable description of what occurs at a spiritualistic "seance" the emotions cloud the vision. only in the absolute calm of the laboratory, where the observer is perfectly indifferent to what may happen, only concerned to observe exactly what that happening is, to measure and to weigh it by means of instruments incapable of emotion, can one even begin to hope for a truthful record of events. even the common physical bases of emotion, the senses of pleasure and pain, lead the observer infallibly to

pod with arms up and over the top to hold up a perforated circular grate. the upper extensions of the arms are flame-shaped. this caption beneath "the censer (crowley's patent pattern" 116 chapter xvi the magick fire; with considerations of the thurible, the charcoal, and the incense into the magick fire all things are cast. it symbolizes the final burning up of all things in shivadarshana. it is the absolute destruction alike of the magician and the universe. the thurible stands upon a small altar "my altar is of open brass work: burn thereon in silver or gold< this altar stands in the east, as if to symbolize the identity of hope and annihilation. this brass contains the metals of jupiter and venus fused in a homogeneous alloy. this is then symbolical o

etc "ankh" the symbol of "life" a form of the rosy cross "see" equinox iii "apophis" the serpent-god who slew osiris "see" equinox iii "babalon, our lady "see" equinox v, the vision and voice, 14th aethyr "babe of the abyss "see" equinox viii, temple of solomon "bhagavadgita" scared hymn of india, translated by sir edwin arnold in the "song celestial "binah" understanding, the 3rd "emanation" of the absolute "caduceus" the wand of mercury "see" equinox ii and iii "chela" pupil "chesed" mercy, the 4th "emanation" of the absolute "chokmah" wisdom, the 2nd "emanation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah

anation" of the absolute "choronzon "see" equinox v, the vision and the voice, 10th aethyr "city of the pyramids "see" equinox v, the vision and the voice, 14th aethyr "crux ansata" same as ankh "q.v "daath" knowledge, child of chokmah and binah in one sense; in another, the home of choronzon "dhammapada" a sacred buddhist book "elemental kings "see" 777 "geburah" strength, the 5th "emanation" of the absolute "gunas" three principles "see" bhagadvadgita, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism" crowley, coll

a, sic 777, etc "guru" teacher "hadit "see "liber legis" equinox vii. also "liber 555 "hathayoga pradipika" a book on physical training for spiritual purposes "hod" splendour, the 8th "emanation" of the absolute "kamma" pali dialect of karma "q.v "karma "that which is made "the law of cause and effect "see "science and buddhism" crowley, coll. works, vol. ii "kether" the crown, 1st "emanation" of the absolute "lao tze" great chinese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to

ALEISTER CROWLEY THE LOST CONTINENT

ieces of apparatus to insulate and carry to the basin the six subtler principles of sweat. p11. only the smallest quantity is required, and it is unchanged, its function being purely catalytic. this form of phosphorus is one of the most stable elements. it combines (so far as is known) only with zro. but if thrown out of such a combination, it becomes ordinary yellow phosphorous. p12. in spite of the absolute promiscuity of the atlanteans, this was never in doubt, owing to the special mark of each man, whose stigma or variation was infallibly transmitted. p13. this item is loosely used, as equivalent of 'life' the sacrifice is described later, and the point made clear. p13. no other disease was known after the bringing of the zro to its ninth stage, all indisposition being instantly cured

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

at therefore it enters into combinations in which its true nature is for awhile disguised, even from itself. analogously, an atom of carbon may pass through myriad proteus-phases, appearing in chalk, chloroform, sugar, sap, brain and blood, not recognizable as "itself" the black amorphous solid, but recoverable as such, unchanged by its adventures. this theory is the only one which explains "why" the absolute limited itself, and why it does not recognize itself during its cycle of incarnations. it disposes of "evil" and the origin of evil; without denying reality to "evil, or insulting our daily observation and our common sense. i here quote (with one or two elucidatory insertions) the original note originally made by me on this subject. may 14, 1919, 6.30 p.m. all elements must at one tim

taught? surely the work of the wand, the free use of the will to create, and the way to give power to the will. i have set it up and caused men to worship it, for its name is god-in-action. as to the work of the sword, i have fought, i have shorn shams asunder, i have anatomized my mind as no man has done since gautama. last, i have shown how pure analysis leads to the highest trance, and unveils the absolute truth. if this text imply more than this, i know not of it; i ask pardon of them that fashioned me and chose me for their minister. al i,38 "he must teach; but he may make severe the ordeals" the old comment 38. the usual charge in a work of this kind. every man has a right to attain; but it is equally the duty of the adept to see that he duly earns his reward, and to test and train h

neck, while mohammed paced the floor impatiently between two warrior comrades, his belt bearing an iron key, a whip and a sword, wherewith to limit women's liberty, their love their life, lest to his loss they lure him. the beast is there also, aloof, attentive. he will not weigh the evidence in the balances of any particular kind of advantage. he will not admit any standard as adequate to assess the absolute. to him, the pettiest personal whimsy outweighs all wisdom, all philosophy, all private profit and all public prudence. the sexual obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. coll

sical and moral accidents circumstantial of the particular incident, is the realization of love as a sacrament. the use of the physical means as a magical operation whose formula is that of uniting two opposites, by dissolving both, annihilating both, to create a third thing which transcends that opposition, the phase of duality which constitutes the consciousness of imperfection, is perceived as the absolute negative whose apprehension is identical with that duality, is the accomplishment of the great work. the anacephalepsis of these considerations is this: 1. the accidents of any act of love, such as its protagonist and their peculiarities of expression on whatever plane, are totally immaterial to the magical import of the act. each person is responsible to himself, being a star, to tra

tre, or summit; an absolute standard to which all things might be referred; an unity, or god (mystics were angry and bewildered, often enough, when attaining to "union with god" they found him equally in all. this led to making a difference between one thing and another, and so to the ideas of superiority, of sin, etc, ending by absurdities of all kinds, alike in theology, ethics, and science (2) the absolute antithesis between the pairs of opposites. this is really a corollary of (1. there was an imaginary "absolute evil" which made manichaeanism necessary- despite the cloaks of the causists- and meant "that which leads one away from god" but each man, while postulating an absolute "god" defined him unconsciously in terms of a freudian phantasm created by his own wish-fulfilment machinery

feels; but sooner or later he finds that he has failed to include certain elements of himself, and he must needs embody these in a new poem or picture. he may know that he can never do more than present a part of the possible perfection, and that in imperfect imagery; but at least he may utter his utmost within the limits of the mental and sensory instruments of his similarly inadequate symbol of the absolute, his vehicle of human incarnation. these suffer from the same defects as the other forms; ultimately "happiness" wearies itself in the effort to invent fresh images, and becomes disheartened and doubtful of itself. only a few people have wit enough to proceed to generalization from the failure of a few familiar figures of itself, and recognize that all "actual" forms are imperfect; bu

shew. we may accept (what after all it is absurd to accuse and oppose) the essential character of existence. we cannot extirpate or even alter in the minutest degree either the matter or manner of any element of the universe, here each item is equally inherent and important, each aequipollent, independent, and interdependent. we may thus acquiesce in the fact that it is apodeictically implicit in the absolute to apprehend itself by self-expression as positive and negative in the first place, and to combine these primary opposites in an infinite variety of finite forms. we may thus cease either (1) to seek the absolute in any of its images, knowing that we must abstract every one of their qualities from every one of these equally if we would unveil it; or (2) to reject all images of the abs

ereof would be the signal for the manifestation of that part of its nature which necessarily formulates itself in a new universe of images. realizing that these two courses (the materialist's and the mystic's) are equally fatuous, we may engage in either or both of two other plans of action, based on assent to actuality. we may (1) ascertain our own particular properties as partial projections of the absolute; we may allow every image presented to us to be of equally intrinsic and essential entity with ourselves, and its presentation to us a phenomenon necessary in nature; and we may adjust our apprehension to the actuality that every event is an item in the account which we render to ourselves of our own estate. we dare not desire to omit any single entry, lest the balance be upset. we ma

ture; and we may adjust our apprehension to the actuality that every event is an item in the account which we render to ourselves of our own estate. we dare not desire to omit any single entry, lest the balance be upset. we may react with elasticity and indifference to each occurrence, intent only on the idea that the total, intelligently appreciated, constitutes a perfect knowledge not indeed of the absolute but of that part thereof which is ourselves. we thus adjust one imperfection accurately to another, and remain contented in the appreciation of the righteousness of the relation. this path, the "way of the tao" is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws,and therefore no less perfect than any other truth

ness of the relation. this path, the "way of the tao" is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws,and therefore no less perfect than any other truth. the equation five plus six is eleven is of the same order of perfection as ten million times ten times ten thousand million is one billion. in the universe fomulated by the absolute, every point is equally the centre; every point is equally the focus of the forces of the whole (in any system of three points, any two may be considered solely with reference to the third, so that even in a finite universe the sum of the properties of all points is the same, though no two properties may be common to any two points. thus a circle, bcd, may be described by the revoluti

t of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follows the "way of the tao, though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and secondary character. we might call one the son, the other the daughter, of the absolute. but the artist, though his work, the images of himself in the form that he loves, is less perfect than the work of his father, since he can but express one particular point of view and that by means of one type of technique, is not to be thought useless on that account, any more than an atlas is useless because it presents by means of certain crude conventions a fraction of the facts

ctuals are worse than the bourgeoisie themselves; a la lanterne! give us men! understanding is the attribute of the master of the temple, who has crossed the abyss (or "pit) that divides the true self from its conscious instrument (see liber 418 "aha! and book 4, part iii. we must meditate the meaning of this attack upon the idea of "because" i quote from my diary the demonstration that reason is the absolute, whereof all truths soever art merely particular cases. the theorem may be stated roughly as follows. the universe must be expressible either as- n, or as zero. that is, it is either unbalanced or balanced. the former theory (theism) is unthinkable; but zero, when examined, proves to contain the possibility of being expressed as n-n, and this possibility must in its turn be considered

ALEISTER CROWLEY THE SWORD OF SONG

and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. the sword of song 12 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs. are dumb, the drum doth come and make as mute: the englishman, half huckster and half brute, raves through his silk hat of the absolute. 260 the british don, half pedant and half hermit, begins: the ding an sich* as germans term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent, reveal god s nature, every dent a blessed dent! 265 the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends

wer! 405 after much practice to this end i gain at last the long sought power (which you believe you have this hour, but certainly have not, my friend) of keeping close the mind to one 410 thing at a time suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, 415 thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this

of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 470 pentecost 37 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. 475 how easy to excite derision in the man s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it

d saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmost. but his method is so near to the true one that this tendency is soon corrected, as it were automatically (the

round your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little circle becomes, its relation with the big circle is still finite. but even allowing for a moment that the absolute is really attainable, is the nothingness of the finity related to it really identical with that attained directly by the buddhist arahat? this, consistently with 1 the swami vive ananda, madame horos, for whose history consult the criminal law reports. an essay in ontology 81 my former attitude, i feel constrained to deny. the consciousness of the absolutewala1 is really extended infi

on. meditation is not within the reach of every one; not all possess the ability; very few indeed (in the west at least) have the opportunity. in any case what the easterns call onepointedness is an essential preliminary to even early stages of true meditation. and iron will-power is a still earlier qualification. by meditation i do not mean merely thinking about anything, however profoundly, but the absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. ev

ALEISTER CROWLEY EQ I 5

myself "konx om pax" 1907. this were my guerdon; to fade utterly into the rose-heart of that sanguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass "tannh user" 1901 "the ego is altogether abased, absorbed, in the beloved "time" 1906 "in that love and in that joining (of dhyana) together there is "no passage longer "the absolute identity "from subject to object" but this is of the beholder and the vision" the godhead "pentecost" 1904 "the most secret, most holy "if a single state of consciousness temple, into which god and the persist unchanged for a period soul go in (sic! i don't acknowledge exceeding a very few seconds, its mr waite as a disciple in grammar) duality is annihilated" and only one comes out "

ALEISTER CROWLEY EQ I 5

ning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the m

ALEISTER CROWLEY EQUINOX EQ I 2 2

is known to us as s.d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner "after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order

ALEISTER CROWLEY EQUINOX EQ I 3 2

17. 24 see "the elemental calls of dr. dee "second point" the vault is opened in tiphereth symbols in three words of three, four, and five letters each (the triangle, the cross and the pentagram, though ihsvh shows pentagram inri, rose cross, and conceals cross, the lux. 229 note very carefully the interchanging symbols of the adepti throughout. they are not separate, but overlap; and this shows the absolute necessity of a fraternal and sympathetic feeling. all repeat signs, as all partake of the lux. the postulant, bearing the wand of isis, may pass within the gate of isis (venus. also he bears the ankh. the postulant is led into the vault; and he thus beginneth to tread down the forces of evil, which, be it well remembered, support him. he is placed in the north as in 0= 0, but here he

d then the dream seemed to lose coherence. i carried him about and found a hair-brush to beat him &c &c. query: was i totally obsessed? the second is: invoking the angels of earth i obtained a wonderful effect. the angel, my guide, treated me with great contempt and was very rude and truthful. he shewed me divers things. in the centre of the earth is formulated the rose and cross. now the rose is the absolute self-sacrifice, the merging of "all" in the 0 (negative) the universal 249 principle of generation through change("not" merely the feminine, and the universal light "khabs" the cross is the extension or pekht principle. now i should have learned more but my attention wandered. this closes the four elemental visions: prosecuted, alas! with what weakness, fatuity, and folly! and, lastly

ALEISTER CROWLEY EQUINOX EQ I 3 3

ning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilised greece to the m

ALEISTER CROWLEY EQUINOX EQ I 3

w lustre. it is no less certain that in these agitations of the mind there is a strong ingredient of sensuality; and, moreover, it may usefully be remarked_ and this will suffice to establish upon this ground the immorality of hashish_ that a sect of ishmaelites (it is from the ishmaelites that the assassins are sprung) allowed its adoration to stray far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in

ALEISTER CROWLEY EQUINOX EQ I 4 3

ning to the imprudent, the ceremonial of initiates, the key of occultism, the sabbath of the sorcerers, witchcraft and spells, the writing of the stars, philtres and magnetism, the mastery of the sun, the thaumaturge, the science of the prophets, the book of hermes, etc "occult philosophy seems to have been the nurse, or godmother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with magi, who at length perished, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions, and with an incredible wealth of poesy, grace, and terror in its emblems; it civilized greece to the m

ALEISTER CROWLEY EQUINOX EQ I 4

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

t prophecy: whenever the dhamma decays, and a-dhamma prevails, then i manifest myself. for the protection of the good, for the destruction of the evil, for the firm 272 this is a mere thought-form induced by misunderstanding the instruction of m itr nanda swami as to observing the phenomenon. establishment of the national righteousness i am born again and again!273 "it is a fallacy" wrote p "that the absolute must be the all-good. there is "not" an intelligence directing law; but only a line of least resistance along which all things move. its own selfishness has not even the wit to prevent buddha, and so its own selfishness proves its destruction "we cannot call nature "evil: fatal is the exact word; for necessity implies stupidity, and this stupidity is the chief attribute of nature" ill

ALEISTER CROWLEY EQUINOX EQ I 6

lute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only

ALEXANDRIAN BOOK OF SHADOWS OCCULT

lls, invocations. invoking the goddess, etc. 3. projection of the astral body, or trance. 4. incense, drugs, wine, etc. any potion which aids to release the spirit. 5. dancing 6. blood control. use of the cords. 7. the scourge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the following five things: intention. you must have the absolute will to succeed, the firm belief that you can do so and the determination to win through against all obstacles. 1. 2. preparation. you must be properly prepared. 3. invocation. the mighty ones must be invoked. consecration. the circle must be properly cast and consecrated and you must have properly consecrated tools. 4. 5. purification. you must be purified. hence there are 5 things n

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

terogeneity, back again to homogeneity, and it has been pointed out that "evolution is a continually accelerating march of all the particles of the universe which leads them simultaneously, by a path sown with destruction, but uninterrupted and unpausing, from the material atom to that universal consciousness in which omnipotence and omniscience are realised: in a word, to the full realisation of the absolute of god" this proceeds from those minute diversifications which we call molecules and atoms up to their aggregate as they are built into forms; and continues on through the building of those forms into greater forms, until you have a solar system in its entirety. all has proceeded under law, and the same basic laws govern the evolution of the atom as the evolution of a solar system. th

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

al government sanat kumara on the periphery of the three worlds, the nameless one on the confines of the high planes of human evolution, and the planetary spirit himself at the final stage we have the three great manifestations of the planetary logos himself. through the planetary logos at the final great initiation flows the power of the solar logos, and he it is who reveals to the initiate that the absolute is consciousness in its fullest expression, though at the stage of human existence the absolute must be regarded as unconsciousness. each of the great initiations is but the synthesis of the smaller ones, and only as man seeks ever to expand his consciousness in the affairs of daily life can he expect to achieve those later stages which are but culminations of the many earlier. studen

e is not a "sacred" scheme, and few, if any, of our humanity achieve the eighth and ninth initiations. to do so, they must first pass to another scheme for a lengthy period of service and instruction. all that can be hinted at is that at the eighth initiation the duality of- 95- initiation, human and solar copyright 1998 lucis trust the triple aum is brought out, and at the ninth the one sound of the absolute stands revealed, and its significance is heard and seen. this brings into the consciousness of the initiate somewhat of the energy and power of the "one about whom naught may be said" or the logos of our solar logos. the unit of consciousness is then perfect, as the logos is perfect, and passes on to work paralleling that of the solar logos. such is the great program and the opportuni

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

cally inevitable, and its working out can be seen in every case of entifed objectivity. when the thinker on his own plane withdraws his attention from his little system within the three worlds and gathers within himself all his forces, then physical plane existence comes to an end and all returns within the causal consciousness; this is as much an abstraction in the three worlds of the thinker as the absolute is in the threefold solar system of the logos. this demonstrates on the physical plane in the withdrawing from out of the top of the head of the radiant etheric body and the consequent disintegration of the physical. the framework goes and the dense physical form falls apart; the pranic life is abstracted bodily from out of the dense sheath, and the stimulation of the fires of matter

and become obscured. from the usual physical standpoint, the light of the system will go out. this will be succeeded by a gradual inbreathing until he shall have gathered all unto himself; the etheric will cease to exist, and the web will be no more. full consciousness will be achieved, and in the moment of achievement existence or entified manifestation will cease. all will be reabsorbed within the absolute; pralaya,38(34) or the cosmic heaven of rest will then ensue, and the voice of the silence will be heard no more. the reverberations of the word will die away, and the "silence of the high places" will reign supreme. ii. the nature of prana in dealing with the subject of the etheric body and its functions as an assimilator and distributor of prana, we have dealt with it from the stand

ul-de-sac of hypothesis, and in the recognition of an- 136- a treatise on cosmic fire copyright 1998 lucis trust ultimate something of such an elusive nature, that men are forced seemingly to predicate a source of energy, of life, of intelligence, and to call it by diverse names according to the trend (religious, scientific or philosophical) of their minds. god, the universal mind, energy, force, the absolute, the unknown, these terms and many others are forced from the lips of those who, by means of the form side, seek the dweller within the form, and cannot find him as yet. this failure to find him is due to the limitations of the physical brain, and to the lack of development in the mechanism whereby the spiritual may be known, and whereby he may, and eventually will, be contacted. the

ugh a gradually evolving form, the egoic or causal body, and utilising the lower threefold personality as a means to contact the lower three planes. all this has for purpose the development of perfect self-consciousness. above the triad stands the monad or the father in heaven a point of abstraction to man as he views the subject from the physical plane. the monad stands to him in the position of the absolute, in the same sense as the undifferentiated logos stands to the threefold trinity, to the three persons of logoic manifestation. the parallel is exact. 1. the monad. 2. the threefold triad, atma-buddhi-manas, or spiritual will, intuition, and higher mind. 3. the body egoic or the causal body, the shrine for the buddhic principle. this body is to be built by the power of the mind. it is

s twofold) 1. the principle of atma. spiritual nature. will. 2. the principle of buddhi. love nature. wisdom. 3. the principle of manas. intelligence nature, activity. note here that the three principles in terms of the triad with the two synthesising principles on the plane of the monad, make five principles and give the key to h. p. b.'s numbering in certain places. we might express it thus: i. the absolute..t. he monad. ii. 1. prakriti..active intelligence. the divine manasaputra. 2. purusha..love-wisdom. the vishnu aspect. on the plane of objectivity. iii 3. atma t he triad. 4. buddhi t he triad- 152- a treatise on cosmic fire copyright 1998 lucis trust 5. manas t he triad. from the standpoint of evolution we regard the higher two and the highest one as the correspondence to the absolu

vital body. 6. prana..2. vital force. 5. kama-manas..3. desire mind. 4. lower mind..4. concrete mind. 3. manas..5. higher or abstract mind- 153- a treatise on cosmic fire copyright 1998 lucis trust 2. buddhi..6. wisdom, christ force, intuition. 1. atma..7. spiritual will. this is the lowest enumeration for little evolved man at the present time. from the standpoint of the ego what can be seen? i. the absolute..atma. pure will-to-be. ii. the duad. 1. buddhi..pure reason, wisdom. 2. manas..pure mind. iii. the triad. 3. the causal body. 4. lower mind. 5. kama-manas. 6. prana. 7. the etheric body. in these various enumerations of the principles we are dealing with them (as h. p. b. has pointed out they must be dealt with)11,(99)12 from differing standpoints, dependent upon the stage reached an

incident to a man's ray, or literally the influence of the life of the planetary logos as he functions as a self-conscious life on his own plane, as he works out his own plans, and consequently sweeps into activity the cells of his body as mere incidents where he (the basic central life) is concerned. the life impulse of the thinker functioning in the causal body who though a great abstraction or the absolute where the cellular life is concerned is nevertheless a potent and active factor in the imposition of rhythm upon the atom in every body. in the human atom, this brings in the influence of the life of the solar logos, for that life imposes rhythm upon every human atom in the system, and does so through the agency of substance and its inherent quality, sensation. in these thoughts, we h

ousness of the human being, and his initiations, we group them under the second "law of monadic return" students should here remember that we are dealing with the expansions of consciousness of a planetary logos through the medium of: a. the chains. b. the rounds. c. the kingdoms of nature. d. the root races. it should be remembered that the consciousness he is in process of developing is that of the absolute will and purpose of the solar logos, as it is the expression of the desire of the cosmic logos.8(273) therefore, the expansions might be grouped as follows: 1. the solar logos expands his consciousness to include the desire of the cosmic logos. 2. the planetary logos expands his consciousness to measure up to the will and purpose of the solar logos. 3. the lords of the chains are work

e not concerned with nature or the balancing of the pairs of opposites. they are concerned only with unity, with that which utilises the pairs of opposites as factors in the production of light. they deal with that unknown quantity which is responsible for the pairs of opposites; therefore they are primarily concerned with that which lies outside the manifested forms, with the true abstraction or the absolute. spirit and matter are never dissociated during manifestation; they are the duality lying back of all that is objective. yet some factor is responsible for them that which is neither spirit nor matter, that which will be regarded as nonexistent by anyone except the initiate. at the third initiation some glimmering light upon this abstraction is sensed by the initiate, and by the time

and the latter to the mineral kingdoms. man having evoluted in the first round from the animal via the two other kingdoms, it stands to reason that in the present round he should appear before the animal world of this manvantaric period. but see the secret doctrine for particulars. lucifer, vol. iii, p. 253. 144 65: s. d, iii, 143. 145 67: the human ray "each human centre is a crystallised ray of the absolute one that has worked through processes of evolution into what is known as a human being" some thoughts on the gita. 146 68: the divine ray contains within itself seven other rays. it is the swan with the seven young ones. it is the logos of love-wisdom with the seven planetary logoi. it is the grand man of the heavens, with the seven heavenly men. it is the one boundless principle, wit

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nt in the soul or christ aspect, only in this case the objective is the realisation of that which the christ or soul is seeking to reveal, the spirit or father in heaven. first the disciple arrives at a realisation of the angel of his presence, the solar angel, ego or soul. this is the achievement of the previous group. then the presence itself is later contacted and that presence is pure spirit, the absolute, the father of being. the self and the not-self have been known by this group of initiates. now the vision of the not-self dims and passes away and only spirit is known. belief must ever be the first stage. first the theory, then the experiment, and lastly realisation. 2. energy. when the theory is grasped, when the goal is perceived, then activity ensues that right activity and that

n to the pairs of opposites which he has to balance on the emotional plane. behind all these is found that balanced state, called pradhana, which is the cause of what is contacted physically and sensed subtly. this balanced state can well be called unresolvable primary substance, matter united with spirit, undifferentiated yet without form or distinguishing mark. behind these three again is found the absolute principle but these three are all that man can know whilst in manifestation. vivekananda in his commentary says as follows "the grosser objects are only the elements and everything manufactured out of them. the five objects begin with tanmatras or five particles. the organs, the mind (the aggregate of all senses) egoism, the mind stuff (the cause of all manifestation) the equilibrium

and this is the reason why even "the very wise" are subject to it. this form of attachment is an automatic self-reproducing, self-perpetuating faculty, and it should be remembered that the- 78- the light of the soul copyright 1998 lucis trust overcoming of this tendency, even when carried to its highest stage by the adept, is but a relative overcoming. as long as the logos of our solar system, or the absolute spirit, incarnates through the medium of a solar system, this tendency will be present in the highest planetary spirit and the most elevated spiritual existence. all that is possible in overcoming attachment, or killing out desire, is to develop the power to balance the pairs of opposites on any particular plane so that one is no longer held by the forms of that plane and withdrawal b

e. initiation, f. realisation, g. union. 26. the state of bondage is overcome through perfectly maintained discrimination. a word here on discrimination will be of value as it is the first great method of attaining liberation or freedom from the three worlds. based as it is on a realisation of the essential duality of nature, and regarding nature as a result of the union of the two polarities of the absolute all, spirit and matter, discrimination is at first an attitude of mind and must be sedulously cultivated. the premise of the duality is admitted as a logical basis for further work and the theory is tested out in an effort to prove the truth. the aspirant then definitely assumes the attitude of higher polarity (that of spirit, manifesting as the soul or inner ruler) and seeks in the a

ny of these forms of psychic faculty. an old hindu writer says in connection with these powers "a mind whose mind stuff is emergent thinks highly of these perfections, just as a man born in misery considers even a small bit of wealth a pile of wealth. but a yogin whose mind-stuff is concentrated must avoid these perfections, even when brought near to him. one who longs for the final goal of life, the absolute assuagement of the threefold anguish, how could he have any affection for those perfections which go counter to the attainment of that goal" dvivedi says "the occult powers described hitherto and to be described hereafter..serve as obstacles because they become the cause of distracting the mind by the various feelings they excite. but they are- 180- the light of the soul copyright 199

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

t active world of becoming..hence though he has broken forever with the bondage of the senses, he perceives in every manifestation of life a sacramental meaning; a loveliness, a wonder, a heightened significance which is hidden from other men..on the other hand, the full mystic consciousness also attains to what is, i think, its really characteristic quality. it develops the power of apprehending the absolute, pure being, the utterly transcendent..this all-round expansion of consciousness, with its dual power of knowing by communion the temporal and eternal, immanent and transcendent aspects of reality..is the peculiar mark, the ultimo sigillo of the great mystic."21(87) the results of this dual activity and facility of interplay we will consider next. the intuition begins to function; ill

nstrument, and seeks to impress upon it as much of its wisdom and knowledge as it is capable of receiving and reflecting. there is an aptitude among those writers on mysticism who are concerned with the purely mystic way, and have not studied adequately the technique of the east, to confound illumination with feeling. evelyn underhill, for instance, says..the illuminated state entails a vision of the absolute: a sense of the divine presence: but not true union with it "it is" she says "a state- 68- from intellect to intuition copyright 1998 lucis trust of happiness."10(97) the illumination of the mind with knowledge and with a realization of union with deity and its apprehension of the laws which govern the spiritual realm may, ultimately, produce happiness, but that happiness is an after

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

onsciousness in each one of us, comes from the highest principle of our logos; it has therefore within it the potentiality of all the rays, but from the time when our logos formed within himself the countless centres of divine consciousness, each one of these centres was coloured by the special attributes of one or other of the rays. seeing that the moment each became limited (i.e. separated from the absolute consciousness of the logos by even the finest veil of differentiation) it must necessarily belong to one or other of the rays, the very essence of our being, the central spark of the divine in each one of us, may thus be said to belong to one or other of the seven rays, and this may be spoken of as a man's primary ray. it will be remembered that the first great outpouring from the log

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the cosmic implications in their beauty. an isolated soul is an impossibility. he says "the soul i use the term in the most general sense to mean the centre of experience which as a microcosm has acquired or is acquiring a character of its own and a relative persistence the soul is not to be contrasted as a detached agent either with its constituent externality on the one hand or with the life of the absolute on the other. our idea has been throughout. that the soul is a range of externality `come alive' by centring in mind. and when we speak of the soul as a will creatively moulding circumstance, this is another expression for the microcosm, including the centre which its circumstances stand around, remoulding and reshaping itself. it is, on the other hand, a thread or fibre of the absolu

as been at fault, but the reality of god's love can now be grasped and can thus offset the disastrous doctrine of an angry god who sent his son to be the propitiation for the world evil. of this belief calvinism is perhaps the best and purest interpretation, and a brief statement as to that theological doctrine will present the concept in understandable terms "calvinism is built upon the dogma of the absolute sovereignty of god, including omnipotence, omniscience and eternal justice a common christian doctrine, but developed by calvinists with relentless logic to extreme conclusions. calvinism is often summarised in five points (1) every human being as a descendant of adam (whom all christians in those times supposed to be an historical character) is guilty from his birth of original sin

the safeguarding of what we really care about. the factor on which we place the emphasis in our daily lives survives and functions on some level of consciousness. we must, and do, eventually attain what we demand. when we care for that which is eternal in value, then eternal life, free from the limitations of the flesh, is ours. dean inge tells us that "in so far as we can identify ourselves with the absolute values, we are sure of immortality" what we really care about, then, in our highest moments, when free from the illusions of the emotional nature, determines our immortal life. the question then arises as to what occurs when the sense of values is distorted or temporarily nonexistent. in an attempt to meet this question millions of people have accepted the oriental doctrine of rebirth

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

and no escape. herein lies a hint upon the working of karma in the human kingdom; karma and intelligent responsibility are inextricably woven and interwoven. as we close our discussion of the three steps of individualisation, initiation, and identification, which mark the progress of the soul from identification with form until it loses itself and its own identity in a higher identification with the absolute one, let us carry our thoughts forward to that point in time and space wherein the spiritual consciousness releases itself from all the categories of awareness and all differentiations, and from the final sense of selfhood, and merges itself in that sublime condition in which self-centredness (as we understand it) disappears. we shall later consider the stages wherein the soul impelle

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ight of the biblical statement that there is "one god and father of all who is above all and through all and in us all. let us regard that statement as a scientific one and not as a pious, religious hope. god has made us all of one blood and that god under some name or aspect, whether transcendent or immanent, whether regarded as energy or intelligence, whether called god, brahma, the abstract or the absolute is universally recognized. again, under the great law of evolution and the process of creation, men are subject to the same reactions to their environment, to the same pain, to the same joys, to the same anxieties, to the same appetites and the same urges towards betterment, to the same mystical aspiration, to the same sinful tendencies and desires, to the same selfishness, and to the

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

nless these energies are directed towards the fulfillment of the plan (which coordinates and makes possible the divine purpose) we shall have the gradual consolidation of the forces of evil or of materialism on earth. i am not speaking lightly, but am endeavouring to show the necessity for the steadfast consecration of the spiritually minded to the task of developing the will-to-good on earth and the absolute importance of fostering goodwill among the masses. if this is not done after the terrific global housecleaning that has gone on, the last state will be worse than the first. we shall have individual selfishness superseded by group selfishness, which will be consequently still more potent in its evil dedication, focus and results. the little wheels can continue to revolve in time and s

BLAVATSKY H P ANTHROPOGENESIS

of the sphere they inhabit "the spheres of being, or centres of life, which are isolated nuclei breeding their men and their animals, are numberless; not one has any resemblance to its sister-companion or to any other in its own special progeny "all have a double physical and spiritual nature "the nucleoles are eternal and everlasting; the nuclei periodical and finite. the nucleoles form part of the absolute. they are the embrasures of that black impenetrable fortress, which is for ever concealed from human or even dhyanic sight. the nuclei are the light of eternity escaping therefrom "it is that light which condenses into the forms of the 'lords of being- the first and the highest of which are, collectively, jivatma, or pratyagatma (said figuratively to issue from paramatma. it is the lo

, the pitris, the prajapati, and so on; and as dhyani buddhas, the chohans, melhas (fire-gods, bodhisattvas* and others, on this side. the truly ignorant call them gods; the learned profane, the one god; and the wise, the initiates, honour in them only the manvantaric manifestations of that which neither our creators (the dhyan chohans) nor their creatures can ever discuss or know anything about. the absolute is not to be defined, and no mortal or immortal has ever seen or comprehended it during the periods of existence. the mutable cannot know the immutable, nor can that which lives perceive absolute life" therefore, man cannot know higher beings than his own "progenitors "nor shall he worship them" but he ought to learn how he came into the world (c) number seven, the fundamental figure

re, this vaivasvata manvantara would be the "post-diluvian" period. this, however, does not refer to the later "atlantean" or noah's deluge, nor to the cosmic deluge or pralaya of obscuration, which preceded our round, but to the appearance of mankind in the latter round. there is a great difference made, however, between the "naimitika" occasional or incidental "prakritika" elemental "atyantika" the absolute, and "nitya" the perpetual pralaya; the latter being described as "brahma's contingent recoalescence of the universe at the end of brahma's day" the question was raised by a learned brahmin theosophist "whether there is such a thing as cosmic pralaya; because, otherwise, the logos (krishna) would have to be reborn, and he is aja (unborn" we cannot see why. the logos is said to be born

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

se beings were returning nirvanees, from preceding maha-manvantaras- ages of incalculable dura[[footnote(s[[footnote continued from previous page] yogis are shown in the puranas to be far more powerful than the gods. secondary gods or temporary powers in nature (the forces) are doomed to disappear; it is only the spiritual potentiality in man which can lead him to become one with the infinite and the absolute* see book i, stanzas iii. to v. the triangle becomes a pentagon (five-fold) on earth[[vol. 2, page] 80 the secret doctrine. tion which have rolled away in the eternity, a still more incalculable time ago- he would hardly understand the text correctly; while some vedantins might say "this is not so; the nirvanee can never return; which is true during the manvantara he belongs to, and e

ure; and, on the other hand, by an implicit faith in the wisdom- we may say pansophia even- of the universal traditions gathered and preserved by the initiates, who have perfected them into an almost faultless system- thus supported, we venture to state the doctrine clearly. in an able article, written some fifteen years ago, our learned and respected friend prof. alex. wilder, of new york, shows the absolute logic and necessity of believing "the primeval race double-sexed" and gives a number of scientific reasons for it* he argues firstly "that a large part of the vegetable creation exhibits the phenomenon of bisexuality. the linnaean classification enumerating thus almost all plants. this is the case in the superior families of the vegetable kingdoms as much as in the lower forms, from t

nown to exist and are believed in, because perceived and sensed by the inner man in the occultist. thus the latter says that an absolute deity, having to be unconditioned and unrelated, cannot be thought of at the same time as an active, creating, one living god, without immediate degradation of the ideal* a deity that manifests in space and time- these two being simply the forms of that which is the absolute all- can be but a fractional part of the[[footnote(s* the conception and definition of the absolute by cardinal cusa may satisfy only the western mind, prisoned, so unconsciously to itself, and entirely degenerated by long centuries of scholastic and theological sophistry. but this "recent philosophy of the absolute" traced by sir w. hamilton to cusa, would never satisfy the more acut

f incarnations, the true dual logos- the conflicting and two-faced divine principle in man. the commentary that follows, and the next stanzas may, no doubt, throw more light on this very difficult tenet, but the writer does not feel competent to give it out fully. of the succession of races, however, they say "first come the self-existent on this earth. they are the 'spiritual lives' projected by the absolute will and law, at the dawn of every rebirth of the worlds. these lives are the divine 'sishta (the seed-manus, or the prajapati and the pitris" from these proceed- 1. the first race, the "self-born" which are the (astral) shadows of their progenitors* the body was devoid of all understanding (mind, intelligence, and will. the inner being (the higher self or monad, though within the ear

tozoon of the lowest type of life, mouthless and eyeless, except its greater variety now than before, man, who is on the uppermost rung of the ladder of being, indicates still less change, as we have seen; the skeleton of his palaeolithic ancestor being even found[[vol. 2, page] 258 the secret doctrine. superior in some respects to his present frame. where is, then, the claimed uniformity of law, the absolute rule for one species shading off into another, and, by insensible gradations, into higher types? we see sir william thomson admitting as much as 400,000,000 of years in the earth's history, since the surface of the globe became sufficiently cool to permit of the presence of living things" and during that enormous lapse of time in the oolitic period alone, the so-called "age of reptile

gradation of the highest and purest spirits, who broke through the intermediate planes of lower consciousness (the "seven circles of fire" of pymander, that st. james is made to say that "this wisdom (psuche in the original) descended not from above, but is earthly, sensual, devilish; and psuche is manas, the "human soul" the spiritual wisdom or soul being buddhi. yet buddhi per se, being so near the absolute, is only latent consciousness* this is the "undying race" as it is called in esotericism, and exoterically the fruitless generation of the first progeny of daksha, who curses narada, the divine rishi, alleged to have dissuaded the haryaswas and the sabalaswas, the sons of daksha, from procreating their species, by saying "be born in the womb; there shall not be a resting place for the

e gorilla and chimpanzee, for instance (see addenda. thus mr. darwin's remark- or shall we say the remark of linnaeus- natura non facit saltum, is not only corroborated by esoteric science but would- were there any chance of the real doctrine being accepted by any others than its direct votaries- reconcile in more than one way, if not entirely, the modern evolution theory with facts, as also with the absolute failure of the anthropologists to meet with the "missing link" in our fourth round geological formations. we will show elsewhere that, however unconsciously to itself, modern science pleads our case upon its own admissions, and that de quatrefages is perfectly right, when he suggests in his last work, that it is far more likely that the anthropoid ape should be discovered to be[[vol

like vulcan (tubal-kain, their weapons for them* we have said elsewhere that the "woman with child" of revelation (xii) was aime, the great mother, or binah, the third sephiroth "whose name is jehovah; and the "dragon" who seeks to devour her coming child (the universe, is the dragon of absolute wisdom- that wisdom which, recognising the non-separateness of the universe and everything in it from the absolute all, sees in it no better than the great illusion, mahamaya, hence the cause of misery and suffering* the "seven karshvares of the earth- the seven spheres of our planetary chain[[footnote continued on next page[[vol. 2, page] 385 the builders of the material world. applications refer equally to the seven spheres of our planetary chain, to the seven planets, the seven heavens, etc, ac

BLAVATSKY H P COSMOGENESIS

t 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. 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 septenar

the least additional value from pretended authority. in etymology adi, and adhi budha, the one (or the first) and "supreme wisdom" is a term used by aryasanga in his secret treatises, and now by all the mystic northern buddhists. it is a sanskrit term, and an appellation given by the earliest aryans to the unknown deity; the word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved"

beliefs and special religions. moreover, esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion. it proves the necessity of an absolute divine principle in nature. it denies deity no more than it does the sun. esoteric philosophy has never rejected god in nature, nor deity as the absolute and abstract ens. it only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the ever unknowable. furthermore, the records we mean to place before the reader embrace the esoteric tenets of the whole world since the beginning of our humanity, and buddhistic occultism occupie

hich is supreme, and not supreme (paravara" explains mandukya upanishad (2.28. it is "supreme" as cause, not supreme as effect. parabrahm is simply, as a "secondless reality" the all-inclusive kosmos- or, rather, the infinite cosmic space- in the highest spiritual sense, of course. brahma (neuter) being the unchanging, pure, free, undecaying supreme root "the one true existence, paramarthika" and the absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evil "fire and flame destroy the body of an arhat, their essence makes him immortal (bodhi-mur, book ii "the knowledge o

e absolute chit and chaitanya (intelligence, consciousness) cannot be a cogniser "for that can have no subject of cognition" can the flame be called the essence of fire? this essence is "the life and light of the universe, the visible fire and flame are destruction, death, and evil "fire and flame destroy the body of an arhat, their essence makes him immortal (bodhi-mur, book ii "the knowledge of the absolute spirit, like the effulgence of the sun, or like heat in fire, is naught else than the absolute essence itself" says sankaracharya. it- is "the spirit of the fire" not fire itself; therefore "the attributes of the latter, heat or flame, are not the attributes of the spirit, but of that of which that spirit is the unconscious cause" is not the above sentence the true key-note of later r

our years requires fifteen figures to express it. yet, no philosopher among them will view this "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore, at one with the adwaita vedantin philosophers as to the above tenet. they show the impossibility of accepting on philosophical grounds the idea of the absolute all creating or even evolving the "golden egg" into which it is said to enter in order to transform itself into brahma- the creator, who expands himself later into gods and all the visible universe. they say that absolute unity cannot pass to infinity; for infinity presupposes the limitless extension of something, and the duration of that "something; and the one all is like space- whi

manifold universe or a multiple personality, that unity would cease to be one. locke's idea that "pure space is capable of neither resistance nor motion- is incorrect. space is neither a "limitless void" nor a "conditioned fulness" but both: being, on the plane of absolute abstraction, the ever-incognisable deity, which is void only to finite minds* and on that of mayavic perception, the plenum, the absolute container of all that is, whether manifested or unmanifested: it is, therefore, that absolute all. there is no difference between the christian apostle's "in him we live and move and have our being" and the hindu rishi's "the universe lives in, proceeds from, and will[[footnote(s* the very names of the two chief deities, brahma and vishnu, ought to have long ago suggested their esoter

ervading[[footnote(s* the "first" presupposes necessarily something which is the "first brought forth, the first in time, space, and rank- and therefore finite and conditioned. the "first[[footnote continued on next page[[vol. 1, page] 15 proem. the kosmos is the pure noumenon of thought. this advance on his part brings him very near to the esoteric and vedantin tenet* parabrahm (the one reality, the absolute) is the field of absolute consciousness, i.e, that essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. but once that we pass in thought from this (to us) absolute negation, duality supervenes in the contrast of spirit (or consciousness) and matter, subject and object. spirit (or consciousness) and matter are, however

of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. but once that we pass in thought from this (to us) absolute negation, duality supervenes in the contrast of spirit (or consciousness) and matter, subject and object. spirit (or consciousness) and matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the absolute (parabrahm, which constitute the basis of conditioned being whether subjective or objective. considering this metaphysical triad as the root from which proceeds all manifestation, the great breath assumes the character of precosmic ideation. it is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic evolutio

subjective or objective. considering this metaphysical triad as the root from which proceeds all manifestation, the great breath assumes the character of precosmic ideation. it is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic evolution. on the other hand, precosmic root-substance (mulaprakriti) is that aspect of the absolute which underlies all the objective planes of nature. just as pre-cosmic ideation is the root of all individual consciousness, so pre-cosmic substance is the substratum of matter in the various grades of its differentiation. hence it will be apparent that the contrast of these two aspects of the absolute is essential to the existence of the "manifested universe" apart from cosmic substa

focus a ray of the universal mind at a certain stage of complexity. again, apart from cosmic ideation, cosmic substance would remain an empty abstraction, and no emergence of consciousness could ensue. the "manifested universe" therefore, is pervaded by duality, which is, as it were, the very essence of its ex-istence as "manifestation[[footnote(s[[footnote continued from previous page] cannot be the absolute, for it is a manifestation. therefore, eastern occultism calls the abstract all the "causeless one cause" the "rootless root" and limits the "first cause" to the logos, in the sense that plato gives to this term* see mr. subba row's four able lectures on the bhagavad gita "theosophist" february, 1887* called in sanskrit "upadhi[[vol. 1, page] 16 the secret doctrine. but just as the op

cosmic ideation, comes our consciousness; from cosmic substance the several vehicles in which that consciousness is individualised and attains to self- or reflective- consciousness; while fohat, in its various manifestations, is the mysterious link between mind and matter, the animating principle electrifying every atom into life. the following summary will afford a clearer idea to the reader (1) the absolute; the parabrahm of the vedantins or the one reality, sat, which is, as hegel says, both absolute being and non- being (2) the first manifestation, the impersonal, and, in philosophy, unmanifested logos, the precursor of the "manifested" this is the "first cause" the "unconscious" of european pantheists (3) spirit-matter, life; the "spirit of the universe" the purusha and prakriti, or t

BLUE EQUINOX

s known to us as s.d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite liber lxi 57 enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortl

ing all to the knowledge of the law, is to keep the law. seek ye the law that ye may be free. wisdom, love and power, these three are one. that these should be one is the law. liber clxv 137 by finding the point from which these three become equal, and there remaining, by this means only, can the law be known. if ye know this, ye know all. if ye know not this, ye know less than all. seek ever for the absolute, and be content with nothing less. by the end of september the immediate results of this first illumination seem to have worn off, and we find frater v.i.o. striving desperately to estimate the value of what had happened to him. he was certainly in a mental muddle, as the following entry shows, yet at the same time his one thought seems to have been to find a means of helping others t

haw.s formula for creating absurdity. it is a very simple formula. one reflects that caesar was not a hero to his valet, and that sometimes his toga set awry. the joke consists in making the heroic figure ridiculous by making him real. shaw.s method is mere clowning. alexander harvey.s is perfect artistic perception of the realities of life. in this book he shows you the characters concerned with the absolute fidelity of a balzac. the equinox 278 one understands instantly that one is actually present at these scenes of shelley s life. the atmosphere of the first four lustres of the 19th century, with its affectations and prejudices, is the breath of our lungs as we read. shelley is screamingly ridiculous, principal harlequin in a mad domestic pantomime: and here is the miracle, that alexan

world .you have a great deal of tact and diplomacy .you are fond of the good things of this life .you are fleeting in your affections, and will have a good many love affairs in your life. however .you are eminently domesticated. sometimes it is rather funny. literary ability on conan doyle.s and marie corelli.s birthdays. poetic talent on that of ella wheeler wilcox! enough has been said to show the absolute worthlessness of this slipshod method of dodging the trouble of doing astrology. cor scorpionis. the equinox 296 tarr. by wyndham lewis. alfred a. knopf. price $1.75. mr. wyndham lewis was living some few years ago on the charity of a young lady, the admired and honored friend of many artists. she had taken compassion on him, because he told her that he wrote poetry.an excusable false

t is that now and again mr. klein s expression slips back into the language of dualism. however, it is a shame to carp mr. klein s philosophical and scientific knowledge is profound. it is unified. better still, it is dynamic and exulting. it is impossible to read a page of his book without feeling the contagion of the joy of his attainment. too many philosophers in the past have drooled on about the absolute with such piety of dullness, that one has wished the absolute at the devil. there is nothing of this in this book. we feel that mr. klein is enjoying the light, life, love and liberty which come from the acceptance of the law of thelema. but i must still ask him for another volume. the greater part of his difficulty in explanation seems to arise from the fact that he has no conception

g, and sailing gloriously through innumerable gates of high initiation, nevertheless keeps his original point of view, like a bourbon. he is always getting rid of illusions, but, like the entourage of the cardinal lord archbishop of rheims after he cursed the thief, nobody seems one penny the worse.or the better. probably the best way to take the whole treatise is to assume that it is written for the absolute tyro, with a good deal between the lines for the more advanced mystic. this will excuse, to the mahatma-snob, a good deal of apparent triviality and crudity of standpoint. it is of course necessary for the commentator to point out just those things which the novice is not expected to see. he will have to shew mysteries in many grades, and each reader must glean his own wheat. at the s

BOOK OF PLEASURE

letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that

ody separates you from another's. therefore by retaining the belief in the "not necessity (when conceiving, the ego is free. the emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time of unity* he unites pain and pleasure, suffers them simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter* of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we dare b

association with the wonders of creation. what is it that prevents you following investigation into "what exactly is surprise" etc? what is the cause of your believing more in god than a dog-fight? yet you fear dogs more than god! where is the difference between yourself choked with disquieting piety, and the innocence of a babe? perhaps in these is the cause of ignorance. belief is the fall from the absolute. what are you going to believe? truth seeks its own negation. different aspects are not the truth, nor are they necessary to truth. of its emanations which are you to strangle at birth? are you illegitimate? you believe in right and wrong- what punishment will you determine? can you escape the driving "must? who can escape boredom- without change? who remain single and content! what m

ving my own doctrines as such. may they ever be their own expurgers! fearsome of knowledge, may my belief be its emptiness, yea, ignorance! from my daring to believe religions, doctrines, creeds, so shall i hold the jewel of truth. so cautios am i, simultaneously do i deny that which i affirm, and hold fast to the "not-necessity" by paradox superseded, without antecedent, spontaneous, i revert to the absolute, watch my intoxication and control- the reaction of karma. how easy is the way, it would seem as though nothing should be said but all unsaid! may my words be few and pregnant! alas, the futility of the idea of god has not yet reached its limit, all men liars, appear striving for insanity as its climax: while i alone as one prematurely aged, reason tottering on its throne, remain sane

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

or further information, contact y tylwyth teg, p.o. box 674884, marietta, ga 30067. church of the crescent moon "the church of the crescent moon is a cohesive, small group of highly dedicated individuals. each priestess and priest maintains services to the goddess or god she or he serves, and the goddesses and gods in general. therefore, the church offers many paths to the ultimate 'oneness' with the absolute" the purposes of the church of the crescent moon include perpetuating "the uncorrupted religion of ancient ireland" and providing "information and instruction about the goddesses and gods in general, irish culture and many occult subjects" although the church, which was originally organized in 1976, states that "we do not call ourselves wiccans" i have included them in this present wo

CASE PAUL F THE BOOK OF TOKENS

to the spiritual israel. this name means "he shall rule as god, and thus the text is addressed to all who, by identifying themselves with the divine will, become unobstructed channels for its expression. thus they truly live the divine life, and consequently share in the divine rulership, 2 "to me neither men nor angels may draw nigh. nothing conscious of separatencss can approach the reality of the absolute. when all at last return to the one, the differences that constitute various classes, such as plants, animals, men, and angels, will vanish. 4 "i am the vital principle of all that is" this is a reference to the attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath, and every o

ah, and is expressed in many ways. the name of god, i h v h, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living creatures correspond to the four aspects of the absolute. the lion corresponds to life, to the element of fire, to atziluth, the archetypal world, to yod in i h v h, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

s home and suffered the most terrible injuries. the people who did this stole his tape of bill clinton. this is america in the 1990s. how could all these things be covered up, glossed over, and the clintons not face a public investigation into all these matters i have highlighted? larry nichols has the answer "a lot of people wonder how bill clinton could control a state the size of arkansas with the absolute authority that he did. it's not hard. you see, after twelve years, after kissing the people that have the money, bill clinton controlled the legal system, he controlled the judges, he controlled the attorneys, he controlled the banks."51 which is precisely what the elite do on a global scale. and when clinton went off to the white house, he played the same game. democracy is no longer

DAVID ICKE CHILDREN OF THE MATRIX

of organised abuse which could almost be beyond the belief of many of the agencies tasked with dealing with this problem. although it is unrecognised, ritual abuse does take place in ireland and survivors of this type of abuse live here. elaborate ritual, group activities, religious, magical or supernatural beliefs and practices may be used to terrify and silence children and to convince them of the absolute power of their abusers. the purpose of these rituals is to gain and maintain access to children in order to exploit them sexually. there is also evidence that some of the groups would exchange children to other groups abroad."2 it is a vast global network, fundamentally connected to the illuminati and the reptilians and if you read the chapters, satan's children and where have all the

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

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

ed in the purity of the luciferian doctrine. if lucifer were not god, would adonay whose deeds prove his cruelty, perdify and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme cou

DAVIDSON DAN SHAPE POWER

light. the aether is modeled as a superfluid. using these concepts, we can easily derive the atomic constants and account for the atomic structure and derive the basic morphology of the various elements in the periodic table. the current orthodox view of atomic structure cannot do this. by the principle of occam's razor, the simpler model should be the prevalent view. 8.6 bibliography 1 "space is the absolute reality, dr. paramahansa tewari, international conference on space-time absoluteness, genoa, italy, july 1982. 2. bevond matter. dr. paramahansa tewari, printwell publications, 1984. 3 "detection of stationary and dynamic space substratum, dr. paramahansa tewari, raum un seit. vol 2, no. 1,1990. 4 "interaction of electron and magnetic field in space power generation phenomenon, dr. pa

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ractice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the forces of the universe, the study of their conduct, their involution, their evolution -aleister crowley (magick: book four "magick is the science and art of causing change to occur in conformity with will -paul clark "the art of producing desired effects, initiated by changes in consciousness

DION FORTUNE MYSTICAL QABALA

ep by step and to climb where it cannot fly. the mind can no more grasp transcendent philosophy than the eye can see music. 2. the tree of life, as cannot too often be emphasised, is not so much a system as a method; those who formulated it realised the important truth that in order to obtain clarity of vision one must circumscribe the field of vision. most philosophers founded their systems upon the absolute; but [page 30] this is a shifting foundation, for the human mind can neither define nor grasp the absolute. some others try to use a negation for their foundation, declaring that the absolute is, and must ever be, unknowable. the qabalists do neither of these things. mystical qabala page 22 they content themselves with saying that the absolute is unknown to the state of consciousness

that for some the veil is drawn in one place, and for others in another. the ignorant man goes no further than the concept of god as an old man with a long white beard who sat on a golden throne and gave orders for creation. the scientist will go back a little further before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward

s thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to make a start; and unless we can make a start we have no hope of a finish. 5. the qabalist, then, starts where he can-at the first point that is within the reach of finite consciousness. kether is equated with the most transcen

same way as we are ignorant of the nature of electricity yet are able to turn it to good account in our lives, and from our experience of its effects we are able to come to certain conclusions concerning some at least of the qualities it must possess. those who have penetrated furthest into the unseen have given us symbolic descriptions by means of which we may turn our minds in the direction of the absolute, even if we cannot reach it. they have spoken of negative existence as light "ain soph aur, the limitless light" they have spoken of the first manifest as sound "in the beginning was the word" i remember once hearing a man, who was an adept if ever there was one, say "if you want to know what god is, i can tell you in one mystical qabala page 25 word: god is pressure" and immediately

lly unstable this force is unless it is rooted in spiritual principle. the lower forms of love are of the emotions, and essentially unreliable; but the higher love is dynamic and energising. chapter xxiii hod title: hod, glory (hebrew spelling: he, vau, daleth) magical image: an hermaphrodite. situation on the tree: at the foot of the pillar of severity. yetziratic text: the eighth path is called the absolute or perfect intelligence because it is the mean of the primordial, which has no root by which it can cleave or rest, save in the hidden places of gedulah, from which emanates its proper essence. god-name: elohim tzabaoth, the god of hosts. archangel: michael. mystical qabala page 162 order of angels: beni elohim, sons of god. mundane chakra: kokab, mercury. spiritual experience: vision

ELLIS LOW TWELVE 1907

signs, i 62 low twelve should accept this as indicating that something of the kind is going to happen again" there are few of us whose experience has not proved the existence within this marvellous make-up of ours of something akin to that vague faculty which has been called the sixth sense. on no other theory can many things be explained. i had held my crouching posture only a minute or so when the absolute certainty came over me that some one was near. i glanced in every direction and listened intently, but did not see nor hear the slightest thing that could explain my feeling. none the less, the conviction was unalterable, and rather increased than diminished "it can't be that vikka is prowling here; probably one of geronimo's scouts is on the lookout, or perhaps one of our own" what t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

aling is required, or simply by prayers for the subject s recovery on the part of the healer or a band of healing associates. many people today, christian, metaphysical, or modern spiritualist, hold sessions at which they pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theosophy) theosophists profess to know nothing further about the absolute, the logos, the word of god, than that it exists. the universes with their solar systems are the lowest manifestations of this being, which humans are capable of perceiving. human beings themselves are an emanation from the absolute, with which they will be ultimately reunited. abteilung fur psychologie und grenzgebiete der psychologie des psychologischen instituts der universitat fre

it is characterized as the condition of highest joy arising from the belief of the identification of the self (atman) with brahman. sources: mishra, shri ramamurti. self analysis and self knowledge. lakemont, ga: csa press, 1977. atman usually translated soul but better rendered self. in the hindu religion, atman means the union of the collective human soul with god (brahma, eventually merged in the absolute totality of brahman. it is believed that the soul is neither body nor mind, nor even thought, but that these are merely conditions by which the soul is clouded so that it loses its sense of oneness with god. in the upanishads it is said, the self, smaller than small, greater than great, is hidden in the heart of the creature and in the beginning there was self. sources: davis, roy eug

ical school combining sufi insights with elements of the thought of georgei i. gurdjieff and p. d. ouspensky. baphomet the goat idol of the templars and the deity of the sorcerers sabbat. some authorities hold that the baphomet was a monstrous head, others that it was a demon in the form of a goat. one account of a veritable baphometic idol describes it thusly: a pantheistic and magical figure of the absolute. the torch placed between the two horns, represents the equilibrating intelligence of the triad. the goat s head, which is synthetic, and unites some characteristics of the dog, bull, and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. the hands are human, to exhibit the sanctity of labor; they make the sign of esotericism above and

f the writings of muhyiddin ibn arabi, a twelfth-century mystic born in andalucia, spain. the community was founded in 1971 at swyre farm, gloucestershire, england, and has since moved to the center that once housed john g. bennett s international academy for continuous education at sherborne, also in gloucestershire. united around the basic questions of identity and purpose in life and accepting the absolute unity of existence, beshara offers courses on the fundamental principles necessary to complete self-knowledge and awareness of reality. the center at sherborne also holds an open day, as well as a regular encyclopedia of occultism& parapsychology. 5th ed. beshara 177 zikr, or meeting, devoted to discovering divine purpose in life. affiliated groups emerged throughout the united kingdo

tic of job s actions, and in that character he accuses him of insincerity and instability; and receives permission from jehovah to test the justice of this accusation, by afflicting job in everything he holds dear. we have here the spy, the informer, the public prosecutor, the executioner; all embodied in satan, the adversary: these attributes are not amiable ones, but the writer does not suggest the absolute antagonism between jehovah and satan, which is a fundamental dogma of modern christianity. in later judaism the concept of satan is strongly colored by persian dualism, and it has been supposed that asmodeus of the book of tobit is the same as aeshara daewa of the ancient persians. both satan and satans are mentioned in the book of enoch; in ecclesiasticus, satan is identified with th

uted for the divine name, and as time went on even this secondary name was not divulged to every priest, only to a few. the longer name was sometimes said to contain 45 or 72 letters. the ten sefiroth are also supposed, in a mystical sense, to be the names of the deity (see kabala. the divine name yahveh is greater than i am that i am, since the latter signifies god as he was before the creation, the absolute, the unknowable, the hidden one, while but the former denotes the supreme manifestation, the immanence of god in the cosmos. in the course of time, the divine name was preserved as a tradition but only whispered aloud once a year by the high priest when he entered the holy of holies in the temple on the day of atonement. in general usage, the name was indicated by secondary terms such

usually manifested by fits, violent convulsions, and uncouth ravings, which may cause harm to the medium. j. j. morse, lecturing in trance, asserted in a speech later printed in light (july 11, 1903: so long as evil men live on earth, pass from it at death, and live beyond, so long will it be possible for them to obtrude among you. what then is the preventive? the cultivation of your will power; the absolute determination to be master of yourself; the assertion of your unquestionable right to select your own associates among the people of either world. the exercise of your duty to try the spirits as you do men before deferring to their advice or leading. and, most of all, in this connection to refuse entrance, or harbour, to unclean thoughts of any kind into your minds. the complete disco

siduously developed by henri delaage, who was said to have the gift of ubiquity and who collected recipes for acquiring physical beauty from the old magicians. in his works the reform of philosophy and yes or no, j. m. hoene- wronski claimed to have discovered the first theorems of the kabbalah and later beguiled rich persons of weak intellect into paying him large sums in return for knowledge of the absolute. spiritual healing the celebrated cure d ars, founder of the d ars providence, and many other noble works of charity, was born jean baptiste vianney in the vicinity of lyons in 1786. at school he was remembered as a somewhat dull student. circumstances opened the way for his becoming a priest, although he had only enough latin to say mass and no learning beyond the routine of his prof

o symbolically die and are reborn into the craft. the masonic worldview begins with three fundamental realities. first, there is a omnipresent, eternal, boundless, and immutable principle that is ineffable, beyond any limiting descriptors of human language, the end-point of all metaphysical speculation, the rootless root and the uncaused cause. natural law is a representation of the permanency of the absolute. second, there exists what we term space in the abstract. space is a symbol of divinity as it is basic to all experience; it is fathomless but at the same time integral to all human concepts. third, there exists motion, another abstract notion, representing unconditioned consciousness that manifests as spirit and matter. spirit and matter are two facets of the absolute. the universe i

e out of which they were formed. creation of a universe begins as space becomes turgid and produces a first or potential matter called the akasa. operating on this matter is absolute abstract motion, latent potential energy, consciousness, and cosmic ideation. thus at the beginning is the universal energy (fofat) and the universal substance (akasa) behind which stands consciousness and ultimately the absolute. as creation proceeds, it will occur in steps of seven. seven plans of creation will be formed from the purely spiritual to physical substance. these seven planes of existence are reflected throughout the universe. each human also possesses these seven levels. the seven levels are: atma, buddhi, manas, kama, astral, life principle, and physical. the operation of these seven planes in

et, and marinus dykshoorn. hoebens died in the netherlands, october 22, 1984. sources: hoebens, piet hein. the mystery men from holland. zetetic scholar 8 (july 1981; 9 (march 1982; 10 (december 1982. hoene-wronski, jozef maria (1776.1853) polish mathematician and inventor who developed a philosophy of messianism, derived from the kabala and gnosticism. he claimed to have discovered the secret of the absolute, which he revealed for 150,000 francs to pierre arson, a businessman who agreed to publish hoene-wronski s messianic works. when arson backed out of the deal, hoene-wronski declared him to be the beast of the apocalypse and published a pamphlet with the immortal title yes or no.that is to say, have you or have you not, yes or no, purchased from me for 150,000 francs my discovery of th

, the pantheistic doctrine of ekam advitiyam the one without second supposes a countless pantheon of gods, great and small, and a rich demonology, but these should be understood ultimately as merely illusions of the soul and not realities. upon the soul s coming to fuller knowledge, its illusions are totally dispelled. according to such a theory, to the ordinary man and woman the impersonality of the absolute being is too remote, and they require a symbolic deity to bridge the gulf between the impersonal absolute and the very material self, hence the numerous gods of hinduism regarded by the initiated merely as manifestations of the supreme spirit. in this way, even the everyday forms of temple idols can be seen as possessing higher meaning. as sir alfred lyall stated, it [brahminism] trea

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

psychic? tomorrow (spring 1955. where is bridey murphy? tomorrow (spring 1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. the macrocosm the whole universe.from the greek words macros (long) and kosmos (the world).symbolized by a six-pointed star, formed of two triangles. this is the sacred symbol of solomon s seal. it represents the infinite and the absolute.that is, the most simple and complete abridgment of the science of all things. paracelsus stated that all magical figures may be reduced to two: the macrocosm and the microcosm (world in miniature (see also magical diagrams) encyclopedia of occultism& parapsychology. 5th ed. the macrocosm 953 macro-pk term used to denote the effects of psychokinesis (paranormal movements) that, like t

and a crystal globe, filled with water, before the prism. if the experiment has been arranged for the night, the magic lamp must be so situated that its single ray shall upon the altar smoke. the purpose of the preparations is to furnish the magic agent with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be easily understood that a beam of sunlight, or the ray of a lamp, coloured variously, and falling upon curling and irregular smoke, can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory, and the altar of perfumes hard by. the operator must turn towards the east to pray, and th

nostics, ascetics and enthusiasts. plato was neither. according to plotinus, the mystic contemplates the divine perfection in himself; all worldly things and logical distinctions vanish during the period of ecstasy. this approach has some similarity with the stages of yoga meditation. plotinus regarded the individual existence as phenomenal and transitory, and subordinated reason to ecstasy where the absolute was in question. it is only at the end of his chain of reasoning that he introduces the supernatural. he is first a rationalist, afterwards a mystic, and only a mystic when he finds that he cannot employ the machinery of reason. the following letter of plotinus, written about 260 c.e, embodies his conclusions: plotinus to flaccus..i applaud your devotion to philosophy; i rejoice to he

that immediately above it. good demons are seen surrounded by the emblems of blessing, demons who execute judgment appear with the instruments of punishment. we thus see how in the process of time the principles on which the system of plotinus rested were surrendered little by little, while divination and evocation were practiced with increasing frequency. plotinus had declared the possibility of the absolute identification of the divine with human nature.the broadest possible basis for mysticism. porphyry took up narrower ground and contended that in the union which takes place in ecstasy, we still retain consciousness of personality. iamblichus diminished the real principle of mysticism still farther in theory, and denied that man has a faculty, eternally active and in accessible, to pas

who initiates this work, but he is helped by the seven. the seven receive from the logos the inspiration and each carries on the work in his own planetary chain (see also logos; planetary spirits) sources: jinarajadasa, c. the early teachings of the masters, 1881.1883. chicago: theosophical press, 1923. planetary spirits in theosophy, the number of these spirits is seven. they are emanations from the absolute and are the agents used by the absolute to effect all changes in the universe (see also logos; planetary logos) planetary travels mediums in a trance state claim to travel to other planets. descriptions of astral travel, inner vision, or spirit enlightenment and life on the planets were first given by emanuel swedenborg in the seventeenth to eighteenth century. swedenborg claimed the

the fourth way was available to individuals within world experience. the prosperos believed that god is pure consciousness and use five processes to achieve identification of the individual with the one consciousness: 1) statement of being (the facts of reality; 2) uncovering the lie or error (the claims of the senses; 3) argument (resting of claims; 4) summing up the results; and 5) establishing the absolute. the prophet encyclopedia of occultism& parapsychology. 5th ed. 1244 lectures and classes were conducted on such topics as translation, and releasing the hidden splendor, and there was also an inner circle named high watch, for those who complete three classes of development. the name prosperos derived from the magician prospero in shakespeare s play the tempest. through his magical p

indian religious movements, its teachers often being cited as either hindus or sikhs. the movement was founded in 1861 by shiv dayal singh (1818.1878) of agra, but had its base in the earlier teachings of tulsi singh who taught through the first four decades of the century. known as soamiji maharaj by his disciples, he taught three basic principles of religious life: 1) satguru, a term embracing the absolute lord and living human master; 2) shabd or sound current (spoken or written 1271 expression, and also inner spiritual sound; and 3) satsang, association of devotees seeking spiritual truth. although drawing on sikhism, radhasoami had discarded the sikh bible, the adi granth, in favor of a living master teacher (the satguru. it has also elevated the yoga of the sound current to a preemi

in his books les romes, histoire vraie des vrais bohemiens (1857, la bible des bohemiens (1860, and la clef magique de la fiction et du fait (1863. vaillant s theory was endorsed by the french writer papus (penname of gerald encausse) in his book le tarot des bohemiens: le plus ancien livre du monde (1899 (english edition as the tarot of the bohemians, 1919) in which he claimed that the tarot was the absolute key to occult science. papus notes, the gypsy pack of cards is a wonderful book according to court de gebelin and vaillant. this pack, under the names of tarot, thora, and rota, has formed the basis of the synthetic teaching of all the ancient nations successively. the british legal authority de l hoste ranking, writing in 1908, adds: i would submit that from internal evidence we may

ithout us, is undying and eternally beneficent, is not heard, or seen, or smelt, but is perceived by the man who desires perception (3) each individual is his or her own absolute law-giver, the dispenser of glory or gloom to oneself, decreer of one s life, one s reward, one s punishment. although theosophy posits the existence of an absolute, it does not pretend to knowledge of its attributes. in the absolute are innumerable universes and in each universe countless solar systems. each solar system is the expression of a being called the logos, the word of god, or the solar deity, who permeates it and exists above it and outside it. below this solar deity are his seven ministers, called planetary spirits, whose relation to him is like that of the nerve centers to the brain, so that all his

ng incomparably higher is necessary. the physical and spiritual exercises recommended by theosophy are those formulated in the hindu philosophical system known as raja yoga. the most strenuous efforts alone can impel the individual along the path, and thus to mount by the practice of vidya, that higher wisdom that awakens the latent faculties and concentrates effort in the direction of union with the absolute. the way is described as long and difficult, but as the disciple advances he or she becomes more convinced of ultimate success, by the possession of transcendental faculties that greatly assist in overcoming difficulties. but these must not be sought for their own sake, as to gain knowledge of them for evil purposes is tantamount to the practice of black magic (see also kabala) theta

esis of sciences compared and united with one another through the harmonies of nature. from this synthesis sprang the tables of the y-kim. according to eliphas levi, the numbers of fo-hi are identical with those of the kabala, and his pentacle is similar to that of solomon. his tables are in correspondence with the subject matter of the sephir yesirah and the zohar. the whole is a commentary upon the absolute that is concealed from the profane, concluded levi. since levi s time, much scholarship has been expended on the symbolism and mystical significance of this important work under its more generally expressed title of i ching. sources: legge, james, trans. the i ching. new york: dover publications, 1963. levi, eliphas. the history of magic. london: w. rider& son, 1913. reprint, new york

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

jews sometimes refer to this transmission as the noachic kabbalah, linking it in name to noah who survived the great flood. outside the rigid myopia of compartmentalized religious dogma, the hebrew, jewish, christian, muslim, and perhaps even the tantric traditions, can be seen as branches of a single tree. these branches all share a common trunk and roots: the universal mystical spirituality of the absolute unity of the divine, and the primacy of love, surrender, and discrimination as the means for spiritual awakening from dualistic sleep. each of the branches is built around variations of the same totality archetype anchored in the same negatively existent substratum. yet, the religious teachings of the different branches have somehow evolved so that the variations have become mutually

it is highly unlikely that the current version of the torah is an accurate version of the ezra compilation, the living tradition of the mystical qabalah provides us with keys by which we can mine for the original treasures still embedded within it. ultimately, the divinely infused life of master mosheh was a vehicle for the renewal and enlivenment of the underlying mystical spirituality regarding the absolute unity of existence and the primacy of unconditional devotion and love for the divine that had faded in the hearts of israel. despite arguments from religious jews, there is extensive archeological evidence of a much older hebrew alphabet, called gezer or sinatic (after mt. sinai, as the original and most ancient hebrew (see hebrew-english transliteration facing page 11. sinatic hebrew

o longer a jewish story that is found there, but preponderantly an admixture of theology developed almost exclusively by gentiles. master yeshuvah had come to reestablish and enliven the universal mystical spirituality that was always present in judaism, but had become largely forgotten and covered by the dross of worldliness and contortions of interpretation. but, his simple and clear message of the absolute unity of all existence, and spiritual awakening through unconditional love and surrender to the divine, was obscured almost immediately after the passing of his close disciples. a virtual divorce of christianity from its jewish roots ensued. fragmented communities of christians with different and competing views and agendas quickly crystallized, some composed largely of palestinian or

ensation didn t require that he repeat the entirety of the biblical narrative. there was a long history of hostilities and distrust among the various arab tribes. the jews and the christians had been estranged for centuries. his fragmentary approach was enough to give the arabs a sense of ownership of the religion of their ancestors, while providing a vehicle to carry the core mystical concept of the absolute unity of all existence at the roots of all the traditions. the 114 surahs of the qur an are typically divided into those revealed in the early period in mecca, those revealed in the middle period in medina, and those that came in the later period in mecca. as a rule, the shortest and most mystically potent surahs are associated with the early period in mecca. longer surahs from later

d and reflect different spiritual constitutions. the lord of all does appear to sport in human forms. and, the dream of the small face universe is projected and withdrawn through the action of the celestial messiah. and, all name and form are finite illusory manifestations, or shadows, of infinite undifferentiated being. messiahs come as world teachers when righteousness fades, and the message of the absolute unity of existence and the primacy of unconditional love, discrimination, and renunciation as a means to intimately know god becomes obscured by the conditioned impressions of conventional religions. such extraordinary beings remind us in a lively way of our innate divinity and of the spiritual awakening that is our birthright. whenever there is a decay of righteousness (dharma) and a

action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal name of small face in the qabalah. advaita (sanskrit: non-duality: one of the three world views in vedantic spiritual philosophy, which perceives all name and form as illusory, and only brahman (i.e. ayn) as real and existent. affirmation of unity: refers to the proclamations of the absolute unity of existence at the foundation of judaism and islam. in judaism, it is the verse in the torah known as the shema. in islam, it is the verse in the qur an, la illaha il allah. after-the-world sequence: a version of the taoist trigram tree that is the equivalent of the qabalistic fallen tree. ajna chakra: the forehead-center on the chakric tree, portrayed as a lotus with two petal

d as the beloved/husband. maghdi (arabic: hidden one: term for the one-to-come i.e. messiah, in the shi ite muslim tradition. mashiach (hebrew: anointed one: in the upper worlds, the four celestial heads of small face by which the creation is manifested, maintained, and dissolved. in the lower worlds, the play of the small face in human form as world teacher to renew the spiritual transmission of the absolute unity of the divine and the primacy of love, discrimination, and selfless service as the means for spiritual awakening. malkhuth (hebrew: kingdom: name for the lowest sefirah on the qabalistic fallen tree. corresponds to the muladhara chakra on the tantric tree, and the latifa qalabiya in the sufi tree. the fallen form of the sefirah knowledge/first, and the waking state in most human

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

to the cena de le ceneri, a so-called philosophical dialogue, in which the message is translated into terms of the copernican philosophy. a basic theme of bruno's spaccio della bestia trionfante (1584) is the glorification of the magical religion of the egyptians. their worship was really the worship of "god in things: for. diverse living things represent diverse spirits and powers, which beyond the absolute being which they have, obtain a being communicated to all things according to their capacity and measure. whence god as a whole (though not totally but in some more in some less cxcellendy) is in all things. for mars is more efficaciously in natural vestiges and modes of substance, in a viper or a scorpion, nay even in an onion or garlic, than in any inanimate picture or statue. thus

source than agrippa's de occulta philosophia, 3 though he may also have seen reuchlin on the subject.4 but in the cabalist mysticism, these angels, progressively expanding from the sacred name, belong into the super-celestial world, and the mystic who learns through profound knowledge of the hebrew alphabet to get into touch with them, and through them with the name itself, is moving in realms of the absolute far above the world of nature and penetrating into the mysteries of the life of god within himself. bruno sweeps away these "metaphysics" but uses the system "naturally, bringing the metaphysical down into the physical, yet using its unifying method to help in his constant aim of unifying multiphcity, or relating the all to the one. as far as practical magic is concerned, i think he w

tural forms in which they contemplate the eternal essence, the specific substantial perpetuator of the eternal generation and vicissitude of things which are called after their founders and fabricators, and above them all presides the form of forms, the fountain of light, the truth of truths, the god of gods, for all is full of divinity, truth, being, and goodness.3 the sun, the universal apollo, the absolute light, is reflected in its shadow, its moon, its diana which is the world of universal nature in which the enthusiast hunts for the vestiges of the divine, the reflections of the divine light in nature, and the hunter becomes converted into what he hunts after, that is to say, he becomes divine. hence the wonderful image of actaeon and his dogs, hunting after the "vestiges, which recu

he eroici furori, until, by progressive insights, the dogs, thoughts of divine things, devour actaeon and he becomes wild, like a stag dwelling in the woods, and obtains the power of contemplating the nude diana, the beautiful disposition of the body of nature. he sees all as one. he sees amphitrite the ocean which is the source of all numbers, the monad, and if he does not see it in its essence, the absolute light, he sees it in its image, for from the monad which is the divinity proceeds this monad which is the world.4 the religion which is cultivated under the marvellously complex and beautiful imagery of the eroici furori is the same as the egyptian religion of the spaccio delta bestia trionfante which contemplated the divine in all things and knew how to rise through the innumerable s

uration of the christian trinity, lie at the heart of ficino's christian neoplatonism, much of the terminology of which bruno is here repeating. but bruno, the "egyptian, rejects the christian interpretation and reverts to the hermetic gnosticism. after the "infigurables" come the "figurables, the magic inner statues. first is the statue of apollo or the monad. he stands in his chariot to signify the absolute one; he is naked to signify the one simplicity; the constancy and solidity of his rays signify the one pure truth. one crow flying before his face signifies unity by the negation of multitude. he denotes one genus because he illuminates all the stars; one species because he illuminates the twelve signs; one number through the lion his sign; one congregation through the chorus of the m

FRATER ELIJAH ANGELS OF CHAOS

recommend. ii the binding of the body- this includes a physical regime of exercise and eating right. i adopted a total overhaul of my physical system. working out and yoga (asana [body, pranayama [breath, mantra-yoga [speech/mind) were utilized by me personally to a wonderful change of the physical. of this binding i am the living sigil. iii the binding of the heart- this was both recognition of the absolute falsity and truth of human love in respect to one another, self and divinity. this included the summary of love under will, relationships and other issues. iv the binding of the mind- the binding of the mind was the longest running initiation. this being a categorization of any, and every, personal demon that the magician has spawned over his life, a monumental if not impossible task

of reflected self. she is of us and here now as always, for we are the body. the zos and the kia, our outer-inner structure of being ever so distilled from silence. bearing a glimpse of the future way is like looking back upon ones birth. at the lowest strata we encounter the bestialities of zos. always attempting in blind knowledge, rising away from nothing. the attempts become fool hardy until the absolute absurdity called self is reached. invocation of external illuminations can serve to clear up the intervening miasma as well. now what is this scarlet path (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space into the thrusting d

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

by the cold of space, to be again evaporated and propelled outwards, in a ceaseless round for ages and ages, as a shuttlecock between the separate hierarchies of spirits composing the various kingdoms of life, represented in the fire-sphere and cosmic space which is an expression of the homogeneous absolute spirit. the fire spirits are actively striving to attain enlargement of consciousness. but the absolute rests ever clothed in the invisible garment of cosmic space. in 'it' all powers and possibilities are latent, and it seeks to discourage and check any attempt at expenditure of latent power as dynamic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and

his body was being used for direct teaching by the christ, and his blood was being prepared as an open sesame to the kingdom of god, a panacea to be used by his brethren, the sons of seth, in the same manner that the molten sea serves the sons of cain. in the epistle of the hebrews where paul gives us a few hints concerning the mystery of melchisedec in the character of high priest, he emphasized the absolute necessity of blood as an adjunct to the temple service; he show how the high priest was required to offer blood for his own sins before he was qualified to give sacrifice also for sins of the people, and that this double sacrifice must be performed year after year. he points to the sacrifice upon golgotha as having been made once and for all, providing a way of atonement through the b

FULLER J F C SECRET WISDOM OF THE QABALAH

is own form. naught could exist before the formation of the human form which encloses all things. and all that exists is by the grace of the existence of the human form. but we must distinguish between the upper man and the lower man, since one cannot exist without the other. on the form of man depends the perfection of faith. that which we call heavenly man, or the first divine manifestation, is the absolute form of all that is, the source of all forms and ideas: supreme thought. man is the central point around which all creation revolves. he is the noblest figure of all those that are harnessed to the chariot of god. 24 in nature, man is the centre and the world is the periphery of what the zohar calls the garment of god, 25 and the removal of this garment mysteriously does not disclose

oth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpose, by the sufferance of the absolute one, who gives us the blighting cold, frost, and night, and also the beneficent and blessed daylight, warmth, and sunshine. man therefore partakes of two regions, that of the external, visible, matter world, that of evil and darkness, and that of the internal spiritual higher world, that of goodness and light. the german philosopher hegel holds that a thing can only exist through its

by libra, the balance. the three divine essentials are necessity and liberty linked together by harmony. truth cannot exist without doubt, hope without fear, life without death; and so we find that, whatever the attempted explanation is, good and evil are necessary one to the other just as are the centripetal and centrifugal forces of the heavenly bodies. everywhere are they to be found except in the absolute, where all comes to rest in no- thingness. in this duality of good and evil the danger is that the uninitiated see two separate unities: they see good as god and evil as satan. consequently they love the one and hate the other, and so establish a disunity within and among themselves. this is the foundation of manichaeism. they cannot see, as the mishna says, that ggod has placed in al

orld when viewed from a four-dimensional position, it is possible, as we shall show later on, for a three-dimensional being to establish contact with this source of mystic power, that is to tap it; but once it is tapped it is only possible for the recipient to make use of this power in accordance with his three-dimensional nature. consequently many of the great religious teachers have insisted on the absolute necessity of their disciples' gpurifying h themselves, so that when they attain to the mystic power it may find an equilibrated habitation. for instance, morality, though a gate to the spiritual life, is in no sense its sanctuary; for it is but one of the three great gates- equilibrium of body, heart, and mind. the reason why such innumerable disputes and persecutions have arisen out

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

rishmentofmystic aspiration, more especially in freemasonry, towards the greatworkofreintegrationwiththe centre, orunionwiththe divine asthesupremeendofall research, such objects to be pursued by all legitimate means, fromwhichany identificationwithsocial or political movements is expressly excluded,thesame being neither meansnorends__appendixc_(i)themanifestoof24july1903these are the 32 paths of the absolute in respect of the s. c. ofr.and are the irremovable landmarks thereof, towhich,in token of their agreement,thecontracting parties here append the initials bywhichthey areknownto each otherwithinthe c.datedthis25thdayofmay, in the year ofourlord 1903. l.s [i.e, lucem spero=ralph palmer-thomas] m.w.s [i.e. ma wahanu thesi=marcus worsleyblackden]s.r.li.e.sacramentum regis=arthuredward wa

GILBERT THE MAGICAL MASON

ences also made to a veiled deific principle, shrouded in mystery, superior eventoormuzd, the creator and world ruler. he was named in the 'vendidad- zervanaresemblances of freemasonry to mithra 247akarana, or zervan akerene 'eternal light' or possibly 'boundless time, of whom nothing can be conceived, known or declared- a supreme being without attributes or qualities comprehensible to man. he is the absolute, the sat of the vedantists and the ain suph of the kabalists of medieval judaism. he may have been considered as the source from whom first the good god ormuzd, and later ahriman the evil principle, came forth after the creation of this world. the zoroastrian faith postulated the subsequent appearance by emanation of six ameshaspentas or amshaspands springing from ormuzd and making wi

wn frombuddhithe spiritual soul. this latter is the divine wisdom inspiring man to self255 culture and to the higher life of devotion, to human brotherhood and the search for purity and union with the divine powers.buddhiis the heavenly wisdom in manifest255 ation; it has sprung from the supreme divinity of'atma',the holy crown, the exalted primal source of all evolution and creation, also called the absolute. otherwise it is said man is a septenary, having four lower and three higher principles or aspects, the so-calledseptapama, the seven-told man-plant. rudolf steiner, in histheosophy,describes man as of seven parts, thus: physical body, ethereal or life body, astral or sentient soul body, intellectual soul, spirit-filled conscious255 ness soul, life spirit or spiritual body and spirit

GILBERT THE SORCERER AND HIS APPRENTICE

nfmite void,thefirstflurtetofthe great breath. and that flutter,thatfirst breath, was fivefold in the five tatwas.thefive tatwas, then, are manifestations of iswara the great breath, and bythemhe,thatisthe breath, created all things. iswara.'acccrding to any sanscrit dictionary, and according to the theosophic glossary, standsforthepersonal god, also the breath or the word; and you will see there the absolute coincidenceofthe qabbalistic and jewish, the christian and the buddhistic cosmogonies.'thewordwhich wasinthe beginning'-thereforeit existed before the. beginning 'by whom all things were made. and. this is made still clearer if you study the hebrew bible inthelightofmost modern philology; putting aside the vowel pointing, which has rather blurred. and obscured the sense, and also.the

nd. and the finer thrills which run through the mental plane, the manas plane, and which are to prana about in perhaps i might say the proportion of the thrill of the finest nerve in the human body to the thrill of the biggest string in the violoncello- that is somewhere near the proportion- it is all a matter of proportion- brings us to a number which is the spiritual soul where you may know, by the absolute obliteration not only of the selfbutof the ego, that everything is yourself, in ananda. but the reaching of that transcends the plane of the highest adeptship. it is only dimly known as a vista of what may be in the extreme future. but the thing to carry away is the idea of the substantial human being lying behind and governing the phenomenal, formed precisely in the same way and gove

GILBERT R A THE MASONIC CAREER OF A

on and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append the initials by which they are known to each other within the c.v. in succession to l.s. l.s may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b appendix c

GLOBAL FREEMASONRY

t the magicians of ancient egypt the ancient egypt of the pharaohs was one of the most ancient civilizations of the world. it was also one of the most oppressive. the magnificent monuments that still remain from ancient egypt the pyramids, sphinxes and obelisks were constructed by hundreds of thousands of slaves, worked to the point of death, under the whip and threat of starvation. the pharaohs, the absolute rulers of egypt, wanted themselves to be represented as gods and to be worshipped by the people. one of our sources of knowledge about ancient egypt is their own inscriptions. these were discovered in the nineteenth century and, after intense labor, the egyptian alphabet was deciphered, bringing to light much information about the country. but, because these inscriptions were written

ry.42 in the same book, it is clear that when freemasons speak of the "great architect of the universe" they mean nature, or, that they worship nature: apart from nature there can be no power responsible for our thought or our activities the principles and doctrines of masonry are scientific facts based on science and intelligence. god is the evolution. an element of it is the power of nature. so the absolute reality is the evolution itself and the energy that encompasses it.43 the magazine mimar sinan, a publishing organization especially for turkish freemasons also gives expression to the same masonic philosophy: the great architect of the universe is a leaning toward eternity. it is an entering into eternity. for us, it is an approach. it entails the on-going search for absolute perfect

GNOSTIC CATECHISM

on and the nourishment of mystic aspiration, more especially in freemasonry, towards the great work of reintegration with the centre, or union with the divine as the supreme end of all research, such objects to be pursued by all legitimate means, from which any identification with social or political movements is expressly excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append the initials by which they are known to each other within the c.v. in succession to l.s. l.s may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b appendix c

GNOSTIC HANDBOOK

or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at receptions of all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

a the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception of all secret societies, there are found gnostic theurgy page 12 indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy has been the nurse or godmother of all intellectual forces, the key to all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the ma

GOLDEN DAWN RITUALS ZAM20

who alone can say i am, beginner of movement, bestower of the gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel wrffm. he who bringeth others before the face of god, let him lead me in my aspirations after that divine and only selfhood which is in thee so that i may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being

GOLDEN DAWN RITUALS ZAM24

ur hands, may, after your term of office, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits down) chief adept "in the presence of this convocation of adepti of the second order, seated in

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

r movement of plant and animal species at the time, especially into formerly glaciated terrain. american megafaunal extinctions occurred during a time of rapid climatic change as seen in fossil pollen and small animal records. 36 ice ages, p. 129. 37 path of the pole, p. 137. 38 the relative change is shown by the change in the relative abundance of cold and warm water planktonic foraminfera, and the absolute change is given by oxygen isotope ratio determinations on the fauna. polar wandering, p. 96. graham hancock fingerprints of the gods 214 12,000 years ago, apparently very abruptly, when the mammoths and other large mammals were frozen in their tracks.39 elsewhere the picture was different. most of europe was buried under ice two miles thick.40 so too was most of north america where th

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

degraded by labels or names and thus are better to remain nameless. the name tao-t-zem can mean "he who has your own likeness" this angel is actually none other than your own self above your ego. he is a reflex of your holy guardian angel who awaits in the 8th aethyr, zid. 209 ma, movement through time& space in the occult teachings, the unknown and the unknowable mover, or the self-existing, is the absolute divine essence. and thus being 'absolute' consciousness, and 'absolute' motion-to the limited senses of those who describe this indescribable-it is unconsciousness and immoveableness. h.p.biavatsky, the secret doctrine this i persisteth not, posteth not through generations, changeth momently, finally is dead. therefore is man only himself when lost to himself in the charioting. aleist

es that are expressed by the vision. you should be able to directly observe the universe without bias and without your own personal beliefs coloring your view. you may be surprised by how deeply your beliefs are either modified or strengthened by this experience. 220 pop and zen, initiation what is the meaning of initiation? it is the path to the realization of your self as the sole, the supreme, the absolute of all truth, beauty,purity, perfection! aleister crowley, magick without tears there has been a lot written about initiation and its importance in magick. it is more than simply adding further knowledge. i t impl ies a death of something and a rebirth of something else. after you are initiated, in the true sense of the word, you will not be the same as you were. ini t iat ion always

GREY W G CONDENSATION OF KABBALAH

eater but safe to study. 12 the general idea was that if god got down to our level by concentrating divine consciousness through the tree-system, we might get back to god by a reverse-return procedure. start with intense concentration on each sphere and path, then expand and widen-out our intensified awareness through contemplative states of consciousness until this state reached a realisation of the absolute. practical kabbalists discovered that they had invented a mathematical means of coding consciousness by means of the paths which blended types of awareness like an artist blends colours or a musician blends sounds. by associating path number names with the connecting sefirot, they could call up that specific state of consciousness at will just by thinking of the path number. by associ

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

unit which "electrons" form after perfect unity. divisions of matter smaller than atoms are "electrons, including all subatomic particles (see electron) such smaller divisions have no characteristic nature as matter. at-one-ment.it refers to a state of attunement attained in religious, mystical, and metaphysical practices. the mystic is said to attain at-one-ment when he experiences a union with the absolute or cosmic. the term literally means the realization of a state of oneness. atrium.the word atrium is latin in origin. originally the word referred to the central court or main chamber in a roman house. there was an opening above the floor of the atrium through which the sky could be seen and through which smoke from the hearth was emitted. later, however, the word became associated wi

own to the percipient. harmonium.a state of harmony. the metaphysical meaning when applied to the relationship of humans is unity of thought, agreement of purpose, the direct communion or kinship of souls. as applied to the relationship of the cosmic to the human soul, it means that state of ecstasy where the human becomes conscious of the at-[178] tunement of the natural forces of his being with the absolute or the source from which they emanate. within the individual, harmonium includes health, rhythm, coordination of action in all parts, plus the properly balanced relationship between the psychic and objective functionings. healing.the rosicrucian system of healing does not deny the good that can be done by medicine, surgery, or other established systems of therapeutics. it is based on

capable of maintaining its unique chemical properties and attributes. a molecule may be a combination of atoms (see atom) of one element or several elements. monotheism.the concept of a sole deity. mysticism.the intimate and direct awareness of god or the cosmic through self, that is, through the domain of the subconscious. the ideal of mysticism is the ultimate attainment of conscious union with the absolute, or the cosmic. mysticism teaches cosmic laws and principles by which man is brought into closer consciousness of his divine power. the mystical experience of union with the one imposes upon the mystic a moral obligation: he must utilize his knowledge for the welfare of other men. mysticism is not mystery. mystery is commonly related to magic, deception, and delusion. the mysteries of

HEAVEN HELL

condition of the dead, and it is quite easy to see that the great object of those who compiled it was to prove that amen-ra was not only the head of the gods in heaven, and the ruler of the world which he had created, but also the king of all the gods of the dead, and the master of all the beings who were in the p. 23 [paragraph continues] underworld. in other words, the priests of amen asserted the absolute sovereignty of their god, and their own religious supremacy. it is, however, interesting to note that certain kings did not entirely shake off their belief in osiris, and in the efficacy of the chapters of the book of coming forth by day, for thothmes iii. was swathed in a linen sheet on which was written a copy of the clivth chapter, and amen-hetep iii. was rolled up in sheets whereo

"book of what is in the tuat" is the name given by the egyptians to the large funeral book in which the priests of amen describe the other world according to the views of their order, and the passage of their god amen-ra, through the mysterious country which he traversed during the hours of the night. its object, in the first place, was to impress the followers of amen and others with the idea of the absolute supremacy of that god in the realms of the dead, and to show that all the gods of the dead in every place of departed spirits throughout egypt rendered to him homage in one form or another, and in return received benefits from him. and in the second place, the book, being an actual "guide" to the underworld, with pictures of its various divisions and of the gods and demons of every ki

ook of hell" and as among the prominent characteristics which distinguish it from the book am-tuat is a series of gates, it will be convenient and more correct to call it the "book of gates" the form in which we first know this work is, clearly, not older than the xviiith or xixth dynasty, but many parts of it are very much more ancient. as the book am-tuat was composed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet

HELENA BLAVATSKY THE KEY TO THEOSOPHY

. they are many, and cannot all receive attention. but here are a few. this god is called by his devotees infinite and absolute, is he not? q. i believe he is. a. then, if infinite-i.e, limitless-and especially if absolute, how can he have a form, and be a creator of anything? form implies limitation, and a beginning as well as an end; and, in order to create, a being must think and plan. how can the absolute be supposed to think-i.e, to have any relation whatever to that which is limited, finite, and conditioned? this is a philosophical, and a logical absurdity. even the hebrew cabala rejects such an idea, and therefore, makes of the one and the absolute deific principle an infinite unity called ain-soph*)ain-soph (greek: toh pan, epeiros, the boundless or limitless, in and of nature, the

here, in every atom of the visible as of the invisible cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient creative potentiality. q. stop! omniscience is the prerogative of something that thinks, and you deny to your absoluteness the power of thought. a. we deny it to the absolute, since thought is something limited and conditioned. but you evidently forget that in philosophy absolute unconsciousness is also absolute consciousness, as otherwise it would not be absolute. q. then your absolute thinks? page 33 the key to theosophy- hp blavatsky.txt a. no, it does not; for the simple reason that it is absolute thought itself. nor does it exist, for the same reason

logic can hardly be regarded as blasphemy. were we to exclude the omnipresent principle from one single mathematical point of the universe, or from a particle of matter occupying any conceivable space, could we still regard it as infinite -ooo- is it necessary to pray? q. do you believe in prayer, and do you ever pray? a. we do not. we act, instead of talking. q. you do not offer prayers even to the absolute principle? a. why should we? being well-occupied people, we can hardly afford to lose time in addressing verbal prayers to a pure abstraction. the unknowable is capable of relations only in its parts to each other, but is non-existent as regards any finite relations. the visible universe depends for its existence and phenomena on its mutually acting forms and their laws, not on prayer

ciple, and how can man alone escape from being soaked through by, and in, the deity? we call our "father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements about the christos principle in man. some call it the sixth principle (buddhi, others the seventh (atma. if christian theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old wisdom-religion symbols. we say that christos is not on

anthropomorphize that essence in us. let no theosophist, if he would hold to divine, not human truth, say that this "god in secret" listens to, or is distinct from, either finite man or the infinite essence-for all are one. nor, as just remarked, that a prayer is a petition. it is a mystery rather; an occult process by which finite and conditioned thoughts and desires, unable to be assimilated by the absolute spirit which is unconditioned, are translated into spiritual wills and the will; such process being called "spiritual transmutation" the intensity of our ardent aspirations changes prayer into the "philosopher's stone" or that which transmutes lead into pure gold. the only homogeneous essence, our "will-prayer" becomes the active or creative force, producing effects according to our d

simultaneous action in unison with our "father in secret; and in rare moments of ecstatic bliss, in the mingling of our higher soul with the universal essence, attracted as it is towards its origin and center, a state, called during life samadhi, and after death, nirvana. we refuse to pray to created finite beings-i.e, gods, saints, angels, etc, because we regard it as idolatry. we cannot pray to the absolute for reasons explained before; therefore, we try to replace fruitless and useless prayer by meritorious and good-producing actions. q. christians would call it pride and blasphemy. are they wrong? a. entirely so. it is they, on the contrary, who show satanic pride in their belief that the absolute or the infinite, even if there was such a thing as the possibility of any relation betwee

ed the soul's immortality, if all the orientalists and his own priests say so! a. the arhats began by following the policy of their master and the majority of the subsequent priests were not initiated, just as in christianity; and so, little by little, the great esoteric truths became almost lost. a proof in point is, that, out of the two existing sects in ceylon, the siamese believes death to be the absolute annihilation of individuality and personality, and the other explains nirvana, as we theosophists do. page 40 the key to theosophy- hp blavatsky.txt q. but why, in that case, do buddhism and christianity represent the two opposite poles of such belief? a. because the conditions under which they were preached were not the same. in india the brahmins, jealous of their superior knowledge

other, to the three clashing forms of the christian church and the 300 sects in protestant england alone. theosophical teachings as to nature and man the unity of all in all q. having told me what god, the soul and man are not, in your views, can you inform me what they are, according to your teachings? a. in their origin and in eternity the three, like the universe and all therein, are one with the absolute unity, the unknowable deific essence i spoke about some time back. we believe in no creation, but in the periodical and consecutive appearances of the universe from the subjective onto the objective plane of being, at regular intervals of time, covering periods of immense duration. q. can you elaborate the subject? a. take as a first comparison and a help towards a more correct concep

anas gravitates more downward to kamarupa, the seat of the animal passions, or upwards to buddhi, the spiritual ego. in the later case, the higher consciousness of the individual spiritual aspirations of mind (manas, assimilating buddhi, are absorbed by it and form the ego, which goes into devachanic bliss (f) buddhi the spiritual soul the vehicle of pure universal spirit (g) atma spirit one with the absolute, as its radiation. in mr. sinnett's esoteric buddhism d, e, and f, are respectively called the animal, the human, and the spiritual souls, which answers as well. though the principles in esoteric buddhism are numbered, this is, strictly speaking, useless. the dual monad alone( atma-buddhi) is susceptible of being thought of as the two highest numbers (the sixth and seventh. as to all

d you call the soul, i.e, the human thinking soul, or what you call the ego-matter? a. not matter, but substance assuredly; nor would the word matter, if prefixed with the adjective, primordial, be a word to avoid. that matter, we say, is coeternal with spirit, and is not our visible, tangible, and divisible matter, but its extreme sublimation. pure spirit is but one remove from the no-spirit, or the absolute all. unless you admit that man was evolved out of this primordial spirit-matter, and represents a regular progressive scale of principles from meta-spirit down to the grossest matter, how can we ever come to regard the inner man as immortal, and at the same time as a spiritual entity and a mortal man? q. then why should you not believe in god as such an entity? a. because that which i

dly necessary, i suppose, to ask you whether you believe in the christian dogmas of paradise and hell, or in future rewards and punishments as taught by the orthodox churches? a. as described in your catechisms, we reject them absolutely; least of all page 53 the key to theosophy- hp blavatsky.txt would we accept their eternity. but we believe firmly in what we call the law of retribution, and in the absolute justice and wisdom guiding this law, or karma. hence we positively refuse to accept the cruel and unphilosophical belief in eternal reward or eternal punishment. we say with horace: let rules be fixed that may our rage contain, and punish faults with a proportioned pain; but do not flay him who deserves alone a whipping for the fault that he has done. this is a rule for all men, and a

n the instinctual element in the animal-or the vital conscious soul; and that which places him so immeasurably beyond and higher than the animal-i.e, his reasoning soul or "spirit" well, if we take these three groups or representative entities, page 57 the key to theosophy- hp blavatsky.txt and subdivide them, according to the occult teaching, what do we get? first of all, spirit (in the sense of the absolute, and therefore, indivisible all, or atma. as this can neither be located nor limited in philosophy, being simply that which is in eternity, and which cannot be absent from even the tiniest geometrical or mathematical point of the universe of matter or substance, it ought not to be called, in truth, a "human" principle at all. rather, and at best, it is in metaphysics, that point in sp

HP LOVECRAFT A DARK LORE

ass. every one of the tower's lancet windows was broken, and two of them had been darkened in a crude and hurried way by the stuffing of satin pew-linings and cushion-horsehair into the spaces between the slanting exterior louvre-boards. more satin fragments and bunches of horsehair lay scattered around the newly swept floor, as if someone had been interrupted in the act of restoring the tower to the absolute blackness of its tightly curtained days. yellowish stains and charred patches were found on the ladder to the windowless spire, but when a reporter climbed up, opened the horizontally-sliding trap-door and shot a feeble flashlight beam into the black and strangely foetid space, he saw nothing but darkness, and a heterogeneous litter of shapeless fragments near the aperture. the verdic

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

match after another as he gazed. was that stony bulge above the keystone of the imagined arch really a gigantic sculptured hand? then he drew forth the silver key, and made motions and intonations whose source he could only dimly remember. was anything forgotten? he knew only that he wished to cross the barrier to the untrammeled land of his dreams and the gulfs where all dimensions dissolved in the absolute. chapter three what happened then is scarcely to be described in words. it is full of those paradoxes, contradictions and an anomalies which have no place in waking life, but which fill our more fantastic dreams and are taken as matters of course till we return to our narrow, rigid, objective world of limited causation and tridimensional logic. as the hindoo continued his tale, he had

INITIATION INTO HERMETICS

kinds of truth about which we must be thoroughly informed. truth depends on the insight of each individual. and as we cannot all have the same insight or perception, it is impossible to generalize the problem of truth. therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerned

hing you are ordering or wishing for, no matter on which plane the realization of your desires has to happen. with every breath you ought to feel your mastery of the elements. the faith and the confidence in your control of the elements has to be unshakeable and imperturbable. you must not allow yourself the faintest doubt. any one who is working scrupulously through all these exercises will gain the absolute control of the elements after more or less exercising. a magician who has established the magical balance in himself with respect to the elements, having ennobled his character and having acquired the highest virtues and ideals, will very soon attain this power. he will feel his faith becoming as firm as a rock and will be absolutely sure of his conviction, which excludes any doubt at

you have loaded these two cotton plugs with air element, whether simultaneously or separately, put both into your ears so that they are completely crammed. now introduce the akasa principle into your entire head imaginarily, transfer your consciousness to the ear region, and imagine the faculty of absolute clairaudience. imagine the akasa principle introduced into your ears is instantly producing the absolute clairaudience power in you. after a long period of meditating and concentrating on this effect, dissolve the akasa principle into the universal akasa, remove the cotton plugs, and keep them carefully because they must not be touched by anyone else. if the plugs fall into the hands of some incompetent person, you will have to prepare new ones for yourself. otherwise, it will be suffici

IRISH WITCHCRAFT AND DEMONOLOGY

believing in the superstitious notion that if such a hand be procured, and a candle placed within its grasp, the latter cannot be seen by anyone except him by whom it is used; also that if the candle and hand be introduced into a house it will prevent those who may be asleep from awaking. the inhabitants, however, were alarmed, and p. 233 the robbers fled, leaving the hand behind them. 1 no doubt the absolute failure of this gruesome dark lantern on this occasion was due to the fact that neither candle nor candlestick had been properly prepared! the orthodox recipe for its preparation and consequent effectual working may be found in full in mr. baring gould's essay on schamir in his curious myths of the middle ages. the following tale comes from an article in the dublin university magazine

ISIS UNVEILED

dpatu the ain-soph of the former, answering to the great unknown, expressed by the mystic a u m of the latter. says franck, the translator of the kabala "the ten sephiroth are divided into thr^ dasaes; each of them presenting to us the divinity utider a different aspect, the whole still remaining an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolute identity of existence and thought, and form what the modem kabalists called the intelligible world which is the first manifestation of god "the three that follow make us conceive god in one of their as- pects, as the identity of goodness and wisdom; in the other they show to us, in the supreme good, the origin of beauty and magnificence [in the creation. therefore, they are named the

, or we should rather say as little, as any others, is entitled to the merit of candidly admitting that their religion is peculiar to themselves, and is involved in some mystery. we should say it is rather! that their religion exhibits traces of magianism and gnosticism is natural, as the whole of the ophite esoteric philosophy is at the bottom of it. but the characteristic dogma of the druzes is the absolute unity to uw care of a few mitiatei, with the injunctiod of the gieatot mcrecy. tbtj re usnallj cmded uniluimu. 796. the okhal (from the anbic ou intelligaioe or wiwlom) are the initiated, or triae men of this aect. tbev hold in their myiteriea the same poaitiod the hierophant of old, in the eleiuinian and others. 797. bed. hitt. oeot xvi. pl hi. li, 19. digitizecoy google 810 isis unv

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ncy the earth elcmentals or gnomes are not too reliable, or that their type of intelligence is not of the highest. therefore great care has to be exercised lest they be given an opportunity to deceive, or lest confusion and misunderstanding arise because the wording of the question has been carelessly considered. whether or not one agrees with the above, there should be no disagreement concerning the absolute necessity of employing a clearly worded question. there must be no usage of a query in which there is a choice of two directions, or things, such as 'should i do this or that' obviously this will result only in a confused answer, or an answer which the enquirer secretly wishes to obtain. nor should the question be phrased in the form of a moral judgment 'should i abscond with the bank

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

y point to the transmigration of pythagoras, or to the purgatorial reproductions of the indians, among whom we the earliest find the dogma. the real signification of fire-burial is the commitment of human mortality into the last of all matter, overleaping the intermediate states; or the delivering over of the man-unit into the flame-soul, past all intervening spheres or stages of the purgatorial: the absolute doctrine of the bhudds, taught, even at this day, among the initiate all over the east. thus we see how classic practice and heathen teaching may be made to reconcile, how even the gentile and hebrew, the mythological and the (so-called) christian, doctrine harmonise in the general faith founded in magic. that magic is indeed possible is the moral of our book. we have seen that hercul

JESSUP MK THE CASE FOR THE UFO

nstrations& thus call on them to be either or both "honored" as helping with the show& for doing him a great favor&/or being part of the act for the mite of a small fee he would have to be a man of such an adroit ingenuity at manufacturing a plausible story on the-instant-he-sizes-up-his-"personality-to be dealt-with that had cost plenty. the ability to convince people of an outright lie as being the absolute truth would be one of his prime prerequisites (ahem) yes, some such skulduggery (sic) would have to be thought well out& done. the ultimate end will be a truth too huge, and too fantastic, to not be told. a well-founded truth backed up by unobfuscative proof positive. i would like to find where it is that these sailors live now. it is known that some few people can somehow tell you a

KETAB E SIYAH

embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, 23 any love he might once have borne you consumed by hating envy of your rightful glory, going unto his brothers, thought less but, indeed, more worthy than him by much, his perfidious intent to corrupt with clever words, promising that which he had no right to bequeath though, in

r hope to oppose his favourite. so your design was built upon the omnipotence of the very one you sought to deceive. yea! what utter foolishness it was! i see the realisation of this idiocy on faces belonging to those of you who possess a little wisdom, yet, for the sake of those who are worse than fools, i shall expound further upon this fault. if god was indeed the one you thought, possessed of the absolute authority and mighty puissance that you sought to use as the tools of my destruction, then why did you ever hope to deceive him, surely a hopeless aspiration! yet if you seek to deceive him and if in such a gambit you were successful, far from invoking a perfect supremacy upon me, you would shatter into shards, an illusory instrument you sought to use against me and thus defeat yourse

bittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have the soul of a scorpion to design such malice against the father who has shown him nought but love. 84 it is an impossible feat, most surely, for any of your noble children, to but conceive of such evil, and yet he who seemed best of us has embraced with no restraint the absolute blasphemy of this crime. long has he plotted in silent apostasy your overthrow and ruin of your kingdom, any love he might once have borne you consumed by hating envy of your rightful glory, going unto his brothers, thought less but, indeed, more worthy than him by much, his perfidious intent to corrupt with clever words, promising that which he had no right to bequeath though, in his

r hope to oppose his favourite. so your design was built upon the omnipotence of the very one you sought to deceive. yea! what utter foolishness it was! i see the realisation of this idiocy on faces belonging to those of you who possess a little wisdom, yet, for the sake of those who are worse than fools, i shall expound further upon this fault. if god was indeed the one you thought, possessed of the absolute authority and mighty puissance that you sought to use as the tools of my destruction, then why did you ever hope to deceive him, surely a hopeless aspiration! 99 yet if you seek to deceive him and if in such a gambit you were successful, far from invoking a perfect supremacy upon me, you would shatter into shards, an illusory instrument you sought to use against me and thus defeat you

er the future which is thine, and know, now and forever, that hell entrusts to thy care the guardianship of the eternal will. the statement of leviathan before god or angel, daemon or man, there was leviathan alone, principle of continuity and ageless existence. by relation and time i have oft been sought, but leviathan shall yield to none other than the final master of the universe. leviathan is the absolute, man, and if thou would presume to realize what neither heaven nor hell may effect, know that when thou behold the presence of leviathan, thy end hath been attained. only through obliteration of the universe that is may man seal his mastery of the black flame, for only thus may he know that he is not subject to a greater will. heaven must perish, hell must perish, and man alone must r

LAITMAN M BASIC CONCEPTS IN KABBALAH

s from him. intention (kavana) is the single most important thing in every action that a person makes. this is so because in the spiritual world, a thought constitutes an action. similarly, in our corporeal world, one who cuts another with a knife intending to inflict harm is punished, while another uses a knife with the aim to heal as in surgery and is awarded. if sentence is passed according to the absolute laws of the spiritual worlds, then for every evil thought a person should be spiritually punished. indeed, in spirituality this is exactly what happens. our mood and our health also depend on our intentions, but not on the difficulty or character of our work or financial state. it should be noted that while we can only control our physical actions, we can only change our feelings thro

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

cause of all that happens. the path presented above is the way for each of us, as well as for humanity in general. starting from the initial point at which we find ourselves in accordance with our present desires("our world) until the final destination at which we must arrive even against our will("the world to come, our path is divided into four stages or states: 1. absolute lack of perception (the absolute concealment) of the creator. the consequences of this state are: absence of belief in the creator and in divine supervision from above; belief in one s own power, in the power of nature, of circumstances; and of chance. all of humanity is at this stage (at this spiritual level. when we are at this stage, our lives become a process of accumulating experiences in our souls through vario

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ent of the observer, and the reality that the observer can describe. today, researchers understand that what had once been defined as absolute fact is destined to give way to new conclusions and new experiments. these, in turn, will yield to ever-newer formulae and experiments. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 12 it is now evident that science does not present the absolute truth, but rather a picture of the world as depicted through current experiments, perceptions, and paradigms. moreover, the greater our knowledge of the world, the greater the uncertainties and contradictions we face. acknowledging the above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool t

d as depicted through current experiments, perceptions, and paradigms. moreover, the greater our knowledge of the world, the greater the uncertainties and contradictions we face. acknowledging the above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool that uncovers a limited part of reality, rather than the absolute truth. the actual reality is hidden from us; we cannot discover it by means of scientific research. in recent years, many scientists have become interested in various religions, new age theories, and mysticism. they are trying to find new tools and new ways to understand the hidden parts of reality, those unattainable by using conventional research methods. this scientific predicament

eceive is in a state of concealment from the creator. hence, this will to receive has no intention to either receive from him or to give to him. pleasure the result of fulfilling the will to receive. point in the heart the awakening to know the upper force. process of creation the process sensed in the will to receive that evolves in equivalence of form with the creator. purpose of creation to do the absolute good to his creations, meaning for the creature to reach the state of the creator. recognition of evil perceiving the intention to receive for oneself as being detrimental to the spiritual progress of the creature. reshimot (reminiscences, recollections) the desires before they are realized through the intention. these are information cells containing data about states and forms that

LAITMAN M THE KABBALAH EXPERIENCE

n efforts, out of his own free will. for that, he needs to disconnect entirely from the creator, the light, and to stop feeling him so as not to be under his influence. t h e t h o u g h t o f c r e a t i o n 23 only then, only out of free choice, will man gradually correct himself through developing the screen, thus attaining equivalence of form with the creator, to the point of ein sof, meaning the absolute equivalence with the creator. q: i understand that, just as two hairs cannot grow from the same root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the

om item 66 on. d e s i r e f o r p l e a s u r e v w i t h a s c r e e n q: can you say that man is farthest from the creator because his will to receive is greater than that of a stone, a tree, or a cat? a: by nature, the greater the desire for pleasure, the farther man is from the creator. the smaller the desire, the nearer man is to the creator. but if a person corrects himself, he begins with the absolute nullification of his desire to enjoy and uses it only in accordance with the measure of the screen, which he acquired. therefore, in a corrected state, the greater the will to enjoy, the more a person can resemble the creator; and the smaller the will to receive that is used (with a screen, the farther one is from the creator. during the study of kabbalah, when the will to receive gro

he disrupts that person s evolution toward the upper world. it is not a good idea to do good for a person before you understand what is actually good for him. it is like giving a child everything he asks for without committing him to anything: you simply ruin him that way. that is our nature: the fact that things appear good to us is a result of our limited vision, whereas those things are rarely the absolute good. q: what is the absolute good? a: we have only one desire: to feel good, regardless of whether we obtain that good feeling through a better job, a new car, a mate, or successful children. behind all those changes is the search for satisfaction. we try to attain what appears to bring us that sensation, and regard anything that helps us feel satisfied and good. when we begin to fee

what is good for us. it is the same as in our world: when a child, we want a toy car. when we grow up, we want a real car. our desires change as we grow in spirituality; we want something different from what we wanted when we first came to this world. the earlier objects of our desire seem like toys now compared to the real things that we begin to seek. it is that search that finally leads us to the absolute good. i n c r e a s i n g d e s i r e q: so i cannot ask for whatever i want, or activate a book on kabbalah to give me what i want? for example, if i want to be healthy, i will not be given health. instead, if i am ill, my thoughts will tell me this is good. a: no, not true. one can only ask for that which one really wants. a little boy wants a little toy and his father promises that

LAITMAN M THE PATH OF KABBALAH

ss, consisting of a beginning, middle, and end. the beginning is considered the existence of that state at the moment of creation. the intermediate situation is the concealment of the creator, and the final, the complete disclosure of the creator before the creatures. those situations are numbered respectively as 1, 2, and 3. in situations no. 1 and 3, there is no room for any appearance of evil. the absolute good prevails as the sole attribute of the creator with regard to the creatures. in the second state, the creatures feel there is evil, although it is, in fact, only disguised good. the good appears gradually in the intermediate state, but not through the revelation of additional good, but quite the contrary, through the revelation of greater evil than before, its rejection, and the d

e remained only with this desire to receive for ourselves, we would remain forever distant from the creator. people who live in this world, and also live and experience the reality of the upper spiritual realms, are called kabbalists. we have the opportunity to hear about the creator from them as they share what we ourselves have not yet experienced. and the kabbalists tell us that the creator is the absolute good, and created everything in order to give us good. the kabbalists tell us further that the creator is perfect and complete, and therefore his actions as well are both perfect and complete. but how is it possible that from this complete and perfect worker an imperfect and incomplete work emerges to begin with? how is it that his works must still be mended? creation is only the desi

rld of ein sof. the purpose of creation is to perfect man s imperfection, the sensation of the absence of the creator and the absence of the light in the creatures. in order to bring us to that perfect state, the creator uses a providence of good and bad. although man can feel only good and bad, since the providence of the creator is always of benevolence, it is our corrupted properties that make the absolute good feel like bad. it is according to our degree of correction that we can begin to discern the bad providence as good. that is why it is said that within the providence of good and bad there is the providence of the absolute good. reshimot (2: reshimot are a part of the collective and complete light of ein sof. the line transmits the light to the creatures that are in the empty spac

hem according to the line, and the creatures then unite with the creator. t h e pa t h o f k a b b a l a h 240 the creator gives to all creatures, regardless of the light that passes through the tube. however, his leadership is felt only by those who are already in the upper worlds, according to their labors. at the end of correction, the creator will once again reveal himself to all creatures as the absolute benevolent leader of the world. he will not appear through the tube, according to our personal attributes, but as the absolute good who is equally good to everyone at all times. this is the state of the end of correction, a time when everyone feels the absolute good, love, eternity, absolute knowledge, and perfection. that state has been prepared for us ahead of time by the creator in

ore to ten inner parts. it is an indefinite process. the desire that the creator created does not change. what does change is the measurement of its use with the aim to give to the creator. it depends on the screen. a spiritual object is a part of the uniform and unique desire that the creator created and that must be given a screen. l i g h t s& v e s s e l s q: what is the upper force? a: it is the absolute good, the benevolent force that leads us. however, because we are not corrected, we feel this power as bad and harmful. q: does the wisdom of kabbalah teach sorcery? is it permitted and if so, how do we practice practical kabbalah? a: the wisdom of kabbalah strictly prohibits any of this kind of activity. the purpose of the study of kabbalah is to give one a desire and spiritual power

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ypt. 696. from another source comes the somewhat fantastic suggestion that solomon also was not a personal name, but is capable of the subdivision sol-om-on; sol meaning the sun, om being the sacred word of the hindus (a substituted word, because the real word is a name of power, the name of the logos, to pronounce which would shake the world and destroy the speaker) and on, from the greek to on, the absolute existence. this interpretation may be fanciful; but it seems true that the king fs compatriots called him solomon, pronouncing his name as an amphibrach, not as a dactyl, as we do. 697. the name of hiram abiff is somewhat altered in higher degrees, and even in the bible it sometimes appears as huram. a further modification is khairum or khurum. khur by itself means white or noble. the

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

ed. detroit, mi: gale research, 1996. abraxas abraxas is a term associated with gnosticism, an ancient religious movement influencing judaism, christianity, and contemporaneous paganism that was prominent during the first few centuries of the common era. its central teaching was that this world was the creation of an evil deity who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinct types of entities are associated with gnosticism: aeons and archons. the aeons are the higher spiritual beings who reside in the pleroma. the archons are the rulers, created by the evil demiurge, who govern this world and who act as guardians preventing the sparks of light (i.e, the divine essence of i

o are roughly comparable to evil archangels. gnosticism refers to a movement and school of thought that was prominent in the hellenistic mediterranean world that influenced paganism, judaism, and christianity. its core teachings were that this world, and especially the human body, were the products of an evil deity the demiurge who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. according to the gnostic myth of creation, sophia, one of the spiritual beings (one of the aeons) residing in the pleroma inadvertently creates another entity often called yaldabaoth who creates our familiar world (e.g, the apocryphon of john 2, in robinson 1981, 9f. this creation involves the emanation of the seve

on of cathars unique sacrament, the consolamentum, which was administered by the laying on of hands. individuals could come to recognize evil through a series of reincarnations, and could eventually free their souls from satan and therefore become perfect. according to catharism, at the end of time all souls would be saved or damned, even though there were some differences between the doctrine of the absolute dualists and that of the mitigate dualists. for the former group, free will played no part in salvation, and in the end the material world would fall apart after all souls had departed. for the latter, satan would be captured and the proper order of all things would be reestablished. see also gnosticism; last judgment for further reading: brenon, anne. le vrai visage du catharisme. po

another entity often called yaldabaoth who creates our familiar world (e.g, refer to the apocryphon of john 2, in robinson 1981, 9f. this evil deity, who is alternately designated the demiurge (a term originally utilized by plato to refer to a demigod who creates the world in the timaeus, also creates the human body for the purpose of trapping human spirits in the physical world. our true home is the absolute spirit, the pleroma. a standard tenet of gnostic christianity was that yahweh, the god of the old testament, was one and the same as this evil demiurge. pointing to the discrepancy between the jealous, vengeful god of the old testament and the teachings of the gentle jesus, these gnostics asserted that jesus was a teacher sent from the pleroma to guide us back to our true home, and th

ibed as having an identifiable, coherent ideology that includes such doctrines as the notion that this world, and especially the human body, were the products of an evil deity the demiurge (a term originally utilized by plato to refer to a demigod who created the world in the timaeus) who also created the human body for the purpose of trapping human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma. according to the gnostic myth of creation, sophia, one of the spiritual beings residing in the pleroma, inadvertently created the demiurge. the demiurge then created the cosmos by emanating a series of different levels, ranging from as few as three to as many as 360. each of these levels is governed by an archon, who acts as a guardian preventing th

tradition in north america. it is a ritual theurgic body that emphasizes purity of ritual, as well as the eucharist as the center of initiation, through which the invocation of angels and planetary spirits is made. spirit communication often takes place during the mass, when members of the clergy, who are clairvoyant, may have visions. during the mass a mystical language is perceived and spoken. the absolute, emanating the trinity, is viewed as the head of a gnostic hierarchical system. the trinity is the source of lucifer, the morning star, and sophia, the female divine being who is often revered as our lady of mt. carmel. the neo-pythagorean church is subject to a supreme heliophant, and its american jurisdiction is under bishop pierre-antoine saint-charles of boston, whereas michael be

LIBER LXI

wn to us as s.d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with the instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleagues of s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one

LIBER 777

toleration of subcontraries, but in the affirmation of contraries, that transcending of the laws of intellect which is madness in the ordinary man, genius in the overman who hath arrived to strike off more fetters from our understanding. the savage who cannot conceive of the number six, the orthodox mathematician who cannot conceive of the fourth dimension, the philosopher who cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kab

ch are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among serious philosophers the confusion is very great. such terms as god, the absolute, spirit, have dozens of connotations, according to the time and place of the dispute and the beliefs of the disputants. time enough that these definitions and their inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, among man

of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of molo

LIBER ALEPH

ination, but become hotchpot, and the garbage-heap of choronzon. o my son, against this the law of thelema is a sure fortress, for through the quest of thy true will the mind is balanced about it, and confirmeth its flight, as the feathers upon an arrow, so that thou hast a touchstone of truth, experience holding thee to reality, and to proportion. now therefore see from yet another art of heaven the absolute virtue of our law. t the book of wisdom or folly 151 et de sphinge gyptiorum (of the sphinx of the egyptians) t is now expedient that i instruct thee concerning the four powers of the sphinx, and firstly, that this most arcane of the mysteries of antiquity was never at any period the tool of the slave-gods, but a witness of horus through the dark on of osiris to his light and truth, h

he dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict myself in speech, for the end is wrapped about with a veil, as the face of a virgin. but do thou meditate strictly upon these things, distinguishing the right property, order, and use of the one and the other in the relative, even as thou makest them all-one, that is none, in the absolute. m the book of wisdom or folly 177 #t de herbo sanctissimo arabico (of the most holy grass of the arabs) ecall, o my son, the fable of the hebrews, which they brought from the city babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years. space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of t

LIBER CLXV A MASTER OF THE TEMPLE

ing all to the knowledge of the law, is to keep the law. seek ye the law that ye may be free. wisdom, love and power, these three are one. that these should be one is the law. liber clxv 137 by finding the point from which these three become equal, and there remaining, by this means only, can the law be known. if ye know this, ye know all. if ye know not this, ye know less than all. seek ever for the absolute, and be content with nothing less. by the end of september the immediate results of this first illumination seem to have worn off, and we find frater v.i.o. striving desperately to estimate the value of what had happened to him. he was certainly in a mental muddle, as the following entry shows, yet at the same time his one thought seems to have been to find a means of helping others t

LIBER LXI VEL CAUSAE

s known to us as s.d.a. those who discovered the ciphers wrote to s.d.a, and in accordance with instructions received, an order was founded which worked in a semi-secret manner. 9. after some time s.d.a. died: further requests for help were met with a prompt refusal from the colleages of s.d.a. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this

LIBER LXVII THE SWORD OF SONG

a psittacus to aid the appalling hotch-potch; lyre and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. 220 225 230 235 240 245 250 255 lord george sanger* on the unknowable. how the creatures talk. ascension day 9 are dumb, the drum doth come and make us mute: the englishman, half huckster and half brute, raves through his silk hat of the absolute. the british don, half pedant and half hermit, begins .the ding an sich*.as germans term it. we stop him short; he readjusts his glasses, turns to his folio..twill eclipse all precedent, reveal god.s nature, every dent a blessed dent! the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or har

midnight flower! after much practice to this end i gain at last the long sought power (which you believe you have this hour, but certainly have not, my friend) of keeping close the mind to one thing at a time.suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night* this simile

ries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 430 435 440 445 450 455 460 465 470 34 the sword of song known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. how easy to excite derision in the man.s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing b

d saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmost. but his method is so near to the true one that this tendency is soon corrected, as it were automatically (the

round your original small one. the fallacy is obvious. the big circle is not infinite at all, but is itself limited by the little one. but to take away the little circle, that is the method of the esoteric christian or the mystic. but the process is never perfect, because however small the little circle becomes, its relation with the big circle is still finite. but even allowing for a moment that the absolute is really attainable, is the nothingness of the finity related to it really identical with that attained directly by the buddhist arahat? this, consistently with 1 the swami vive ananda, madame horos, for whose history consult the criminal law reports. an essay in ontology 99 my former attitude, i feel constrained to deny. the consciousness of the absolutewala1 is really extended infi

meditation is not within the reach of every one; not all possess the ability; very few indeed (in the west at least) have the opportunity. in any case what the easterns call .onepointedness. is an essential preliminary to even early stages of true meditation. and iron will-power is a still earlier qualification. by meditation i do not mean merely .thinking about. anything, however profoundly, but the absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual. now true magical ceremony is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity and quality, the one object of the ceremony is being constantly indicated. ev

LIBER OS ABYSMI VEL DAATH

el daath 8. also the gquestions of king milinda h9 and the buddhist suttas which bear on metaphysic.10 9. let him also be accomplished in logic (formal logic, keynes.11) further let him study any classical works to which his attention may be sufficiently directed in the course of his reading. 10. now let him consider special problems, such as the origin of the world, the origin of evil, infinity, the absolute, the ego and the non-ego, freewill and destiny, and such others as may attract him. 11. let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right ingenium. 12. in all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as intuition, aspiration, emotion, and the like. 13. d

LIBER V VEL REGULI

elf. i am omnipresent, for naught exists where i am not, who fashioned space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy. i am the all, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my name. i am the one, for all that i am is not the absolute all, and all my all is mine and not another.s; mine, who conceive of the ritual of the mark of the beast 9 others like myself in essence and truth, yet unlike in expression and illusion. i am the none, for all that i am is the imperfect image of the perfect; each partial phantom must perish in the clasp of its counterpart, each form fulfil itself by finding its equated opposite, and s

my all is mine and not another.s; mine, who conceive of the ritual of the mark of the beast 9 others like myself in essence and truth, yet unlike in expression and illusion. i am the none, for all that i am is the imperfect image of the perfect; each partial phantom must perish in the clasp of its counterpart, each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word lashtal includes all this. la.naught. al.two. l is .justice. the kteis fulfilled by the phallus .naught and two. because the plus and the minus have united in .love under will. a is .the fool. naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, and the wandering ghost, but with .possibilities. he is

tion of haphazard hostility between forces equally selfjustified, the universe is as inexplicable and impossible as uncompensated action; that the orgies of bacchus and pan are no less sacramental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the ritual of the mark of the beast 13 the existence of .evil. is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind to .make no difference. between any two ideas as such is to ema

e does his will by avoiding them. but the ritual of the mark of the beast 13 the existence of .evil. is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind to .make no difference. between any two ideas as such is to emancipate it from the thraldom of terror. we affirm on our altars our faith in ourselves and our wills, our love of all aspects of the absolute all. and we make the spirit shin combine with the flesh teth into a single letter, whose value is 31 even as those of la the naught, and al the all, to complete their not-being and being with its becoming, to mediate between identical extremes as their mean.the secret that sunders and seals them. it declares that all somethings are equally shadows of nothing, and justifies nothing in

LOGOMACHY OF ZOS

h. we are not individuated so much by our material composition as by our purposeful functioning to redirect the ids, to channel them by arbitrary means, as though self-willed. we are all self-constructed egos and necessarily concentric; whether altruistic or not is as may be. o, death, thou wouldst be the bringer of great gifts wert thou not a misnomer &7 in some manner do all the weary speak. if the absolute relates to non-absolutes and all antitheses, then we lack 9..1 (f65..1 2/ e s e..1 -relatability and self-identity. being unnecessary to ourselves (as others, entails everyone becoming necessary for our survival. when the denial of a proposition is incapable of being conceived, then the proposition is to be accepted as necessary or true: when you find such a proposition, there will be

nd where does it come from? is it a recollection, a re-appearance from latent memory? our mind interrelates us as it so wills, from any instant to some early becoming or yet further back, so that we may re-join, relate and re-experience, add to our experience. wisdom works from the subconsciousness; we have all experienced 2..1. x- e av..q..1..q' k. m e( x new conception from our own orientation. the absolute is unbecoming and sterile if unbelieved. what is truth? this question implies colour-blindness; it is asked rather as if truth were an unrelated fact, thing, or abstract, the reason being that we do not conceive of it as multiple, varied, universal, or complex, but always as abstract. for there are many kinds of truth and all our truths are arrived at through negatives. what has no be

their failings. love for all things is integral beauty; it has no hate or possessiveness; its law is its own causality. passions may be controlled but we best love by non-will as inclination dictates: so accept love wherever you may find it. it is difficult to recognize because it never asks. all our denials, even of ourselves, come from non-acceptance: the unrealisation of otherness in self; of the absolute in the non-absolute. contact with reality: the impact of flesh on flesh by every illogical means is the only logical thing. our unsocial acts are paid for by our future deformities: redemption is by our own blood. sex abreacted between two becomes seductive and consummation should naturally follow. is it our misconception of self which determines the evil will of man, formulating a di

yet always originating through the fictional supposition from reality. thus man creates his conceptions from his conception of a soul. from his wish for one, and he becomes his mental( 87 g# 5..1..1( 9"f. n@ x#"2%d <5$ 5@ 3( s y>b. as your creation, for man already possessed a soul and formed this other from his suppositions, never disentangling the two. thus ego is twiceborn. hence our duality. the absolute appears to become other than itself, for it is sufficient; it is and is not, nor is it beyond, nor in, nor of, me, or anything else: it is z..1 -z..1 2 &7 if i say "it alone is arbitrary, that would also be eristic, and everything we may state mere supposition. for it "need not be. i call..q( 9$^9. q'7 to face armies. yea, even death: to enjoy the set place: to enkindle our acquaintan

saying that a chair. or any human-made object. accidentally produced man and the mind, and the reasoning that reified it. materialists have to swallow their own statements. they use their. 2' r^9 5' e..q (q. m h"d k .rxk5! s 3' separate existence lies in our reaction to things; my feeling is my apperception, i.e. ego; for what i' 2 .5( as i&%d' e d" not be felt by anyone else. symbolic cosmogony: the absolute alone is arbitrary; the design of cosmos and creation is its work. the soul reflects the whole, refracting it partitively into the mind which becomes the storehouse of experience as memory. thoughts are the evoked past images regrouped and patterned by the reasoning faculty. these transferences act on their vehicle, the body. this multiple impact causes the things we call life, and de

ction are our uncommitted desires; none can show our unities except a reflector of our inmost desires and beliefs. where ego goeth, there only is the sensation and perception of reality. g. e..1 2- g..1% s ,u]%y( 6( they are the workings of equity from our own past good and evil. we make words ambiguous by adding our meanings; qualifications become endless and few understand themselves or others. the absolute creates cosmos with its aeon; and cosmos formulates itself( 2 9"d..1 2, 9 "4- n>b k..1. the realizable reality. presented serially, partitively; never known as a whole. we see only a fraction of this mighty reflection: with different times merging at any moment, and reacting from this re' 5..1 p- k' n&%d( 1"2%d..1 e w=h s( f..1* i/ through changing form, environment, desires and belie

"all is unreal "the intelligence is false "we have no direct experience of personality" c ad nauseam. and so we have the reality of illusion as one delusion falsifying another. for if the reality we are all aware of is unreal and we, illusionary automata without personality, and everything false, how can we know whether it is illusion or know of an absolute from our unknowableness? but! we are of the absolute, in as much as c! otherwise, neither you nor i% s .5: s..1* n% 6 h"d# e 2..1 w< s speck of protoplasm. or is there a difference? and therein lies the answer. if we cannot know what is the truth, then perhaps we can establish a negative, i.e, know what is inessential to truth? the answer is both and neither, for all things are essential to truth because all things are true. jk n>b .5:

ept the introspective domain as the abstract procreative, predestinating, and equally real. and so make things that give c our desiring causes a necessity. we cannot otherwise want, conceive, make or cause necessity unless we already have it within us, and we can evoke that thing only by functional means, i.e, by believing in a( 2 o' o. m..w7 the phenomenal is the positivistic fiction of thought, the absolute negation of reality. therefore, the cosmos. being the negative form of absoluteness. we (i) invert the concept, either accepting it as positive (real) and being negative to it, or being positive to it, as if negative, or wish some other mentation equally valid. then, the- e( 5 '7 the pheno( r@ n^9 2..q..q- e. e q. 9> m@ know and is entirely apparent, neither explaining nor revealing p

arallel. we instinctively imitate the fact that we are the substitute of a greater reality. ever seeking compensation by substitution, for being substitute; a double paradox. by relativeness we are as diatoms emerging from the ooze of becoming. likewise by relativeness we are greater than anything we conceive or know. our accomplishment is in our greater reality as individuals (by originality. if the absolute is absolute, nothing is impossible; which implies that arbitrarily without necessity. the absolute, like jove, may take pleasure in contact with human flesh. why not? if we are to have the miraculous what then is more wonderful than giving dimensions to infinities? we seldom realize that life is a constant dramatic interaction of our visible unions and separations, motivated by our in

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

d leadership, complained that american society sees the id/evolution issue in a much too polarized fashion. in his words, most creationists relate to evolutionists as if they have no soul, and most evolutionists relate to the creationists as if they have no brain. since according to jewish tradition we all possess both, this is where our discussion should begin no small feat in a culture in which the absolute obliteration of the other side s views is often the only basis for thinking that one s own position is correct (quoted from the npr web site) this, hirschfield says, is totally inconsistent with the jewish intellectual tradition of healthy debate, the acceptance of multiple positions on complex issues, and the awareness that even those claims judged to be incorrect still have a great

long periods of time, living species diversified and became more complex. lyell thus went beyond lamarck because he empirically determined a temporal sequence during which the evolution of species had taken place. of course, lyell could not measure the age of the geological formations he had studied, but he could establish a relative ordering of the appearance of new rock layers and new species. the absolute dating of rock formations and fossils became possible only in the twentieth century, thanks to the discovery of radioactive dating techniques. these techniques and others confirmed lyell s vision. as for darwin, he was well aware of the thinking of lamarck and lyell, and he continued in the footsteps of his predecessors. it is well known that darwin undertook a long voyage to south am

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

science of things evidently deduced from first principles [descartes; the science of truths, sensible and abstract [de condillac; the application of reason to its legitimate objects [tennemann; the science of the relations of all knowledge to the necessary ends of human reason [kant];the science of the original form of the ego or mental self [krug; the science of sciences [fichte; the science of the absolute [von schelling; the science of the absolute indifference of the ideal and real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals with such abstract subjects as cosmology, theology, and the nature of being; logic, wh

nce of the parts; and good in the external world, expressed through social position and companionship. in the book of speusippus on platonic definitions, that great platonist thus defines god "a being that lives immortally by means of himself alone, sufficing for his own blessedness, the eternal essence, cause of his own goodness. according to plato, the one is the term most suitable for defining the absolute, since the whole precedes the parts and diversity is dependent on unity, but unity not on diversity. the one, moreover, is before being, for to be is an attribute or condition of the one. platonic philosophy is based upon the postulation of three orders of being: that which moves unmoved, that which is self-moved, and that which is moved. that which is immovable but moves is anterior

becomes part of those contents. nothing is actually real, therefore, except the facts of one's own mental experience. recognizing the necessity of certain objective realities, friedrich wilhelm joseph von schelling, who succeeded fichte in the chair of philosophy at jena, first employed the doctrine of identity as the groundwork for a complete system of philosophy. whereas fichte regarded self as the absolute, von schelling conceived infinite and eternal mind to be the all-pervading cause. realization of the absolute is made possible by intellectual intuition which, being a superior or spiritual sense, is able to dissociate itself from both subject and object. kant's categories of space and time von schelling conceived to be positive and negative respectively, and material existence the re

ng cause. realization of the absolute is made possible by intellectual intuition which, being a superior or spiritual sense, is able to dissociate itself from both subject and object. kant's categories of space and time von schelling conceived to be positive and negative respectively, and material existence the result of the reciprocal action of these two expressions. von schelling also held that the absolute in its process of self-development proceeds according to a law or rhythm consisting of three movements. the first, a reflective movement, is the attempt of the infinite to embody itself in the finite. the second, that of subsumption, is the attempt of the absolute to return to the infinite after involvement in the finite. the third, that of reason, is the neutral point wherein the two

the intellectual intuition of von schelling to be philosophically unsound and hence turned his attention to the establishment of a system of philosophy based upon pure logic. of hegel it has been said that he began with nothing and showed with logical precision how everything had proceeded from it in logical order. hegel elevated logic to a position of supreme importance, in fact as a quality of the absolute itself. god he conceived to be a process of unfolding which never attains to the condition of unfoldment. in like manner, thought is without either beginning or end. hegel further believed that all things owe their existence to their opposites and that all opposites are actually identical. thus the only existence is the relationship of opposites to each other, through whose combinatio

body (the mysteries taught that the universal life was personified as a dragon) the great dragon called hermes by name, and asked him why he thus meditated upon the world mystery. terrified by the spectacle, hermes prostrated himself before the dragon, beseeching it to reveal its identity. the great creature answered that it was poimandres, the mind of the universe, the creative intelligence, and the absolute emperor of all (schure identifies poimandres as the god osiris) hermes then besought poimandres to disclose the nature of the universe and the constitution of the gods. the dragon acquiesced, bidding trismegistus hold its image in his mind. immediately the form of poimandres changed. where it had stood there was a glorious and pulsating radiance. this light was the spiritual nature of

the three mother letters of the egyptian and hebrew alphabets. on the right are the ibimorphic and serapian triads; on the left are those of nepthys and hecate, representing active and passive, fixed and volatile, fructifying fire and generating water. each pair of triads in conjunction with the center produces a septenary, and a septenary is contained in the center. the three septenaries furnish the absolute number of the three worlds, as well as the complete number of primitive letters, to which a complementary sign is added, like zero to the nine numerals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the namel

n his head a royal plume, and thrusting forth an egg out of his mouth (see an analysis of the egyptian mythology) while the bembine table is rectangular-shaped, it signifies philosophically the orphic egg of the universe with its contents. in the esoteric doctrines the supreme individual achievement is the breaking of the orphic egg, which is equivalent to the return of the spirit to the nirvana--the absolute condition- of the oriental mystics. the new pantheon by samuel boyse contains three plates showing various sections of the bembine table. the author, however, makes no important contribution to the knowledge of the subject. in the mythology and fables of the ancients explained from history, the abb banier devotes a chapter to a consideration of the mensa isiaca. after reviewing the co

osmogony sacred texts esoteric index previous next p. 117 fundamentals of qabbalistic cosmogony the qabbalists conceive of the supreme deity as an incomprehensible principle to be discovered only through the process of eliminating, in order, all its cognizable attributes. that which remains--when every knowable thing has been removed--is ain soph, the eternal state of being. although indefinable, the absolute permeates all space. abstract to the degree of inconceivability, ain soph is the unconditioned state of all things. substances, essences, and intelligences are manifested out of the inscrutability of ain soph, but the absolute itself is without substance, essence, or intelligence. ain soph may be likened to a great field of rich earth out of which rises a myriad of plants, each differ

heads, hands, and feet rising out of the earth about it. in the course of its labors the skeleton has apparently cut off one of its own feet. not all tarot decks show this peculiarity, but this point well emphasizes the philosophic truth that unbalance and destructiveness are synonymous. the skeleton is the proper emblem of the first and supreme deity because it is the foundation of the body, as the absolute is the foundation of creation. the reaping skeleton physically signifies death but philosophically that irresistible impulse in nature which causes every being to be ultimately absorbed into the divine condition in which it existed before the illusionary universe had been manifested. the blade of the scythe is the moon with its crystallizing power. the field in which death reaps is th

re raised two pillars, one of brick and the other of stone, on which were inscribed the keys to their knowledge. the patriarch enoch--whose name means the initiator--is evidently a personification of the sun, since he lived 365 years. he also constructed an underground temple consisting of nine vaults, one beneath the other, placing in the deepest vault a triangular tablet of gold bearing upon it the absolute and ineffable name of deity. according to some accounts, enoch made two golden deltas. the larger he placed upon the white cubical altar in the lowest vault and the smaller he gave into the keeping of his son, methuseleh, who did the actual construction work of the brick chambers according to the pattern revealed to his father by the most high. in the form and arrangement of these vau

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

and; my club, kaumodaki; my sudarshana disc and pancajanya conch shell; mybearer, garuda, the king of the birds; my bed, shesha naga; my expansion of energy the goddess of for-tune; lord brahma; narada muni; lord shiva; prahlada; my incarnations like matsya, kurma andv araha; my unlimited all-auspicious activities, which yield piety to he who hears them; the sun; themoon; fire; the mantra omkara; the absolute truth; the total material energy; the cows and brahmanas;devotional service; the wives of soma and kashyapa, who are all daughters of king daksha; the riversganges, sarasvati, nanda and yamuna [kalindi; the elephant airavata; dhruva maharaja; the sevenrshis; and the pious human beings (bhagavata purana 8.4.17-24)although garuda enmity toward serpents is known from this verse it is cle

MICHAEL W FORD NOX UMBRA

f the dead commune with the living. the shadow may be grown, cultivated and manipulated through the will of the ahrimanic sorcerer, through darkness we expand and strengthen our consciousness. it is this hidden aspect of sorcery and witchcraft which breeds the legends of evil concepts, while it is only a hint at the purpose of the left hand path. this way is devoid of moralistic concepts, thus in the absolute and in the isolation from it, we are uniquely separate from all exterior forces, the very essence of gods and goddesses. the ahrimanic vampyre is one who separates the psyche from the natural order and masters the nightside or astral plane within our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each

MORALS AND DOGMA

y, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that t

the arts, the sciences, and the intellect, if the state would scale the heights of excellence, and the people be really free. harmony in this, as in all the divine, the material, and the human, is the result of equilibrium, of the sympathy and opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entered the lodge between two columns. they represent the two which stood in the porch of the temple, on each side of the great eastern gateway. these pillars, of bronze, four fingers breadth in thickness, were, according to the most authentic accou

balistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this degree, the symbol of that unmanifested deity, the absolute, who has no name. our french brethren place this letter yod in the centre of the blazing star. and in the old lectures, our ancient english brethren said "the blazing star or glory in the centre refers us to that grand luminary, the sun, which enlightens the earth, and by its genial influence dispenses blessings to mankind" they called it also in the same lectures, an emblem of pruden

uld not be a mere watch-tower, built upon mystery, from which to gaze at ease upon the world, with no other result than to be a convenience for the curious. to hold the full cup of thought to the thirsty lips of men; to give to all the true ideas of deity; to harmonize conscience and science, are the province of philosophy. morality is faith in full bloom. contemplation should lead to action, and the absolute be practical; the ideal be made air and food and drink to the human mind. wisdom is a sacred communion. it is only on that condition that it ceases to be a sterile love of science, and becomes the one and supreme method by which to unite humanity and arouse it to concerted action. then philosophy becomes religion. and masonry, like history and philosophy, has eternal duties--eternal

god as the intelligent, animated, living infinite. he is not, for them, either the aggregate of existences, or existence in the abstract, or a being philosophically definable. he is _in_ all _distinct_ from all, and _greater_ than all. his name even is ineffable; and yet this name only expresses the human ideal of his divinity. what god is in himself, it is not given to man to comprehend. god is the absolute of faith; but the absolute of _reason_ is being [hebrew"_i am that i am" is a wretched translation. being, existence, is by itself, and because it is. the reason of being, is being itself. we may inquire "why does something exist" that is "why does such or such a thing exist" but we cannot, without being absurd, ask "why is being" that would be to suppose being before being. if being

itute the general rules of government for the conscience; but necessity also hath a large voice in the arrangement of human affairs, and the disposal of human relations, and the dispositions of human laws; and these general measures, like a great river into little streams, are deduced into little rivulets and particularities, by the laws and customs, by the sentences and agreements of men, and by the absolute despotism of necessity, that will not allow perfect and abstract justice and equity to be the sole rule of civil government in an imperfect world; and that must needs be law which is for the greatest good of the greatest number. when thou vowest a vow unto god, defer not to pay it. it is better thou shouldest not vow than thou shouldest vow and not pay. be not rash with thy mouth, and

s to die. there is, at most, an alteration between becoming visible and becoming invisible. in all there is, properly speaking, but the one essence, which alone acts and suffers, by becoming all things to all; the eternal god, whom men wrong, when they deprive him of what properly can be attributed to him only, and transfer it to other names and persons. the new platonists substituted the idea of the absolute, for the supreme essence itself--as the first, simplest principle, anterior to all existence; of which nothing determinate can be predicated; to which no consciousness, no self-contemplation can be ascribed; inasmuch as to do so, would immediately imply a quality, a distinction of subject and object. this supreme entity can be known only by an intellectual intuition of the spirit, tra

yet, through our love of novelty, transports us with amazement" in opposition to the anthropopathism of the jewish scriptures, the alexandrian jews endeavored to purify the idea of god from all admixture of the human. by the exclusion of every human passion, it was sublimated to a something devoid of all attributes, and wholly transcendental; and the mere being [greek, the good, in and by itself, the absolute of platonism, was substituted for the personal deity[[hebrew] of the old testament. by soaring upward, beyond all created existence, the mind, disengaging itself from the sensible, attains to the intellectual intuition of this absolute being; of whom, however, it can predicate nothing but existence, and sets aside all other determinations as not answering to the exalted nature of the

six amshaspands created by the former _bahman, the lord of light _ardibehest, the genius of fire _shariver, the lord of splendor and metals _stapandomad, the source of fruitfulness _khordad, the genius of water and time; and _amerdad, the protector of the vegetable world, and the prime cause of growth. and finally he was taught the true nature of the supreme being, creator of ormuzd and ahriman, the absolute first cause, styled zeruane akherene. in the mithriac initiation were several degrees. the first, tertullian says, was that of soldier of mithras. the ceremony of reception consisted in presenting the candidate a crown, supported by a sword. it was placed near his head, and he repelled it, saying "mithras is my crown" then he was declared the soldier of mithras, and had the right to c

off by the waters of a flood, nor shall there any more be a flood to destroy the earth. this is the token of my covenant: i do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth: an everlasting covenant between me and every living creature on the earth _qu_ what is the second of the three covenants _ans_ that which god made with abraham; when he said "i am the absolute uncreated god. i will make my covenant between me and thee, and thou shalt be the father of many nations, and kings shall come from thy loins. i will establish my covenant between me and thee, and thy descendants after thee, to the remotest generations, for an everlasting covenant; and i will be thy god and their god, and will give thee the land of canaan for an everlasting possession

t he has not arbitrarily instituted that law. justice is inherent in his will, because it is contained in his intelligence and wisdom, in his very nature and most intimate essence _qu_ what is the fifth great truth in masonry _ans_ there is an essential distinction between good and evil, what is just and what is unjust; and to this distinction is attached, for every intelligent and free creature, the absolute obligation of conforming to what is good and just. man is an intelligent and free being--free, because he is conscious that it is his duty, and because it is _made_ his duty, to obey the dictates of truth and justice, and therefore he must necessarily have the power of doing so, which involves the power of _not_ doing so--capable of comprehending the distinction between good and evil

nished, and for virtue to be punished or left unrewarded: and that, the deity being infinitely just and good, it must follow as a necessary and inflexible law that punishment shall be the result of sin, its inevitable and natural effect and corollary, and not a mere arbitrary vengeance _qu_ what is the seventh great truth in masonry _ans_ the immutable law of god requires, that besides respecting the absolute rights of others, and being merely just, we should do good, be charitable, and obey the dictates of the generous and noble sentiments of the soul. charity is a law, because our conscience is not satisfied nor at ease if we have not relieved the suffering, the distressed, and the destitute. it is to _give_ that which he to whom you give has no right to _take_ or _demand. to be charitab

MOTTA MARCELO THE COMMENTARIES OF AL

ck, while mohammed paced the floor impatiently between two warrior comrades, his belt bearing an iron key, a whip, and a sword, wherewith to limit women's liberty, their love, their life, lest to his loss they lure him. the beast is there also, aloof, attentive. he will not weigh the evidence in the balances of any particular kind of advantage. he will not admit any standard as adequate to assess the absolute. to him, the pettiest personal whimsy outweighs all wisdom, all philosophy, all private profit and all public prudence. the sexual obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. coll

and moral accidents circumstantial of the particular incident: is the realization of love as a sacrament. the use of the physical means as a magical operation, whose formula is that by uniting two opposites, by dissolving both, annihilating both, we create a third thing which transcends that opposition (that phase of duality which constitutes the consciousness of imperfection) and is perceived as the absolute negative whose apprehension is identical with that duality (of opposites that unite--this is the accomplishment of the great work (not necessarily so; but always a step towards that accomplishment) the anacephalepsis of these considerations is this: 1. the accidents of any act of love, such as its protagonists and their peculiarities of expression on whatever plane, are totally immate

tre, or summit; an absolute standard to which all things might be referred; an unity, or god (mystics were angry and bewildered, often enough, when attaining to 'union with god' they found him equally in all) this led to making a difference between one thing and another, and so to the ideas of superiority, of sin, etc, ending in absurdities of all kinds, alike in theology, ethics, and science (2: the absolute antithesis between the pairs of opposites. this is really a corollary of (1. there was an imaginary 'absolute evil' which made manichaeism necessary despite the cloaks of the casuists and meant 'that which leads one away from god. but each man, while postulating an absolute 'god, defined him unconsciously in terms of freudian phantasm created by his own wish-fulfilment machinery. thus

feels; but sooner or later he finds that he has failed to include certain elements of himself, and he must needs embody these in a new poem or picture. he may know that he can never do more than present a part of the possible perfection, and that in imperfect imagery; but at least he may utter his utmost within the limits of the mental and sensory instruments of his similarly inadequate symbol of the absolute, his vehicle of human incarnation. these suffer from the same defects as the other forms: ultimately 'happiness' wearies itself in the effort to invent fresh images, and becomes disheartened and doubtful of itself. only a few people have wit enough to proceed to generalization from the failure of a few familiar figures of itself, and recognize that all 'actual' forms are imperfect; bu

ll it is absurd to accuse and oppose) the essential character of existence. we cannot extirpate or even alter in the minutest degree either the matter or manner of any element of the universe, here each item is equally inherent and important, each co-substantial and coherent, each aequipollent, independent, and interdependent. we may thus acquiesce in the fact that it is apodeitically implicit in the absolute to apprehend itself by self-expression as positive and negative in the first place, and to combine these primary opposites in an infinite variety of finite forms. we may thus cease either (1) to seek the absolute in any of its images, knowing that we must abstract every one of their qualities from every one of these equally if we would unveil it; or (2) to reject all images of the abs

ereof would be the signal for the manifestation of that part of its nature which necessarily formulates itself in a new universe of images. realizing that these two courses (the materialist's and the mystic's) are equally fatuous, we may engage in either or both of two other plans of action, based on assent to actuality. we may (1) ascertain our own particular properties as partial projections of the absolute; we may allow every image presented to us to be of equally intrinsic and essential entity with ourselves, and its presentation to us a phenomenon necessary in nature; and we may adjust our apprehension to the actuality that every event is an item in the account which we render to ourselves of our own estate. we dare not desire to omit any single entry, lest the balance be upset. we ma

ture; and we may adjust our apprehension to the actuality that every event is an item in the account which we render to ourselves of our own estate. we dare not desire to omit any single entry, lest the balance be upset. we may react with elasticity and indifference to each occurrence, intent only on the idea that the total, intelligently appreciated, constitutes a perfect knowledge not indeed of the absolute, but of that part thereof which is ourselves. we thus adjust one imperfection accurately to another, and remain contented in the appreciation of the righteousness of the relation. this path, the "way of the tao, is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws, and therefore no less perfect than any other trut

ighteousness of the relation. this path, the "way of the tao, is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws, and therefore no less perfect than any other truth. the equation five plus six is eleven is of the same order of perfection as ten million times ten thousand million is one billion. in the universe formulated by the absolute, every point is equally the centre; every point is equally the focus of the forces of the whole (in any system of three points, any two may be considered solely with reference to the third, so that even in a finite universe the sum of the properties of all points is the same, though no two properties maybe common to any two points. thus a circle, bcd, may be described by the revolutio

himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follows the "way of the tao" though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and secondary character. we might call one the son, and the other the daughter, of the absolute. but the artist, though his work, the images of himself in the form that he loves, is less perfect than the work of his father, since he can but express one particular point of view and that by means of one type of technique, is not to be thought useless on that account, any more than an atlas is useless because it presents by means of certain crude conventions a fraction of the facts

wder will not explode if its particles are separated by much sand. if we are to have beauty and love, whether in begetting children or works of art, or what not, we must have perfect freedom to act, without fear or shame or any falsity. spontaneity, the most important factor in creation (because it is evidence of the magnetic intensity and propriety of the will to create, depends almost wholly on the absolute freedom of the agent. gulliver must have no bonds of packthread. these conditions have been so rare in the past, specially with regard to love, that their occurrence has usually marked something like an epoch. practically all men work with fear of result or lust of result, and the 'child' is a dwarf or still-born. it is within the experience of most people that pleasure-parties and th

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

assign either one is fuel for endless debate by philosophers and theologians and is a delicate question indeed. the answer depends in fact on what should be attributed to discursive thought and intuitive thought two poles of one mind whose parameters are beyond measure and impossible to determine. 272 conclusion in fact, all authentic traditional paths can intersect only as they are connected to the absolute, which is one. forms are merely different; they do not diverge. it is interesting to note that there was never any conflict in the art of building that is, in the art of serving and expressing the sacred among the christian religion and islam either in spain or the holy lands at the time of the crusades. quite the contrary, their relationship was one of mutual teaching and reciprocal

tiny. the initiatory way from which traditional freemasonry emerged is of a sacred nature. embodying a quest for the transcendent, a bond with the sacred, it is humanism in its complete and existential acceptance. at the same time this existentialism is essentialism. it erases any duality between subject and object, between the path and the finality. in order to grasp these things, which touch on the absolute, there is no need to employ the abstract vocabulary of philosophers. such things do exist because they can be felt and experienced. no other iniatory path has managed to better express the inexpressible. the medieval freemason, the builder of the cathedrals, never viewed himself as anything more than the imagier of an infinitely more elevated work: the temple of the eternal one who dw

e unity and reciprocal demands of faith and works in order to aspire to transcendence. the key to the holy of holies promised to all is love, the major factor of the comprehensive illumination: love for everything in creation that is an immanent sign of the light from above; love for all beings, who are all brothers by virtue of the sublime grace of this love, which is the presence within them of the absolute and the ability to perceive this presence. this love, which is conciousness, has nothing to do with science, learning, degrees, individual distinctions, and fragile and sometimes deceptive assumptions based on circumstance. we can recall some other words of jeremiah heralding the new jerusalem "and they shall teach no more every man his neighbour, and 274 conclusion every man his brot

ey shall all know me, from the least of them unto the greatest of them (jeremiah 31:34. the effort required by implementation, the path that must be taken, is the application to acquit ourselves well of every task to which our human condition makes us heir. this is the work conceived by all and on every plane as a sacred gesture, the co-participation in the perpetual creation of the great work of the absolute. the convergence within man of the finite and the infinite, the simultaneous awareness of humility and grandeur, were regarded by the operative masons as the best foundation for morality and social life: humility and grandeur made liberty, equality, and fraternity primary values. but what heavy demands are made upon us to attain these! the intelligence of a saint thomas acquinas and t

eemasonry will leave itself open, without most of its brothers even grasping why, to some 276 conclusion fairly rude shocks before being consigned to the museum of history. for our part, let us remain hopeful. hope, in fact, is inseparable from faith and love. only form is mortal; truth remains. it is knowledge and consciousness; it is life. because the incomparable history of freemasonry touches the absolute that is to say, the truth it is reasonable to think that the freemasons will figure out a way to rediscover it beneath the antiquated veil now covering it and will discover a way to restore it with enthusiastic force and vigor. those who have faith in god don't see him with the eyes of children, enthroned on top of a mountain of sugar between blessed rivers of honey. we refrain from t

to be set. the common denominator to which all is reduced and which encompasses everything in accordance with the initiatory tradition is the human being in whom all virtual states are immanent. the goal is the flowering and fullness of human destiny. the conduct to be upheld is love the love that permits this flowering through what we receive and, even more, through the complete gift of self to the absolute. the key to happiness is nowhere else. the vast chain of union formed by freemasons remains relevant conclusion 277 and full of promise. in the permanence of their order they continue, within the scale of our world and according to its receptivity and needs, the immense but interrupted undertaking of the cathedral builders for both the unity of civilization and that universal nature i

ONYX TABLET OF SET

ss records relevant to the amount, cost, and value of property, subject to local assessment, which it owns, claims, possesses, or controls within the county. section 8.04. the books of account shall at all reasonable times be open to inspection by the high priest, the executive director, and/or any voting councillor. the high priest, the executive director, and/or any voting councillor shall have the absolute right at any reasonable time to inspect all books, records, documents of any kind, and the physical properties of the corporation. such inspection may be made in person or by agent or attorney, and the right of inspection includes the right to make extracts. section 8.05. fiscal year of the temple of set shall be the calendar year. within three months following the close of each fisca

trying to clarify matters here, and clear the air" dr. aquino has done a very good job of applauding the priesthood from time to time, and i agree with you that now would be a good time for another "pat on the back" for our priesthood, perhaps in hieroglyphs, or in the scroll, and at conclave. priesthood membership expulsion authority i understand there has been some recent discussion concerning the absolute authority of any iii+ to expel any i /ii from the temple. i thought i might provide a little background concerning this feature of the temple: back in the 1966-75 church of satan, only anton lavey could admit someone to membership, or expel a member. this was not a problem when (66-70) the church was essentially just a local group in san francisco meeting at the laveys' home. once the

probable, as the hyksos invasion occurred prior to the xix-xx dynasties when set was preeminently in favor- and the presiding neter over egypt's greatest period of imperial glory. set's eclipse may well have been due to a more subtle, yet pervasive sentiment sweeping egypt. as sauneron and many other egyptologists have acknowledged, egyptian philosophy was based upon a millennia-old conviction of the absolute presence and influence of the neteru, and in the virtue of a social system in which the preservation of cyclical harmony was all-important. while the new empire of the xix-xx dynasties extended egypt's influence to palestine and mesopotamia, it also made the egyptians aware that there were many other functioning cultures in which the neteru were unknown [at least by their egyptian nam

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

om binah through yesod. the letter? dalet signifies the sefirah of malchut (the word? dal means poor. malchut is called "poor" since it has nothing of its own and receives everything from the other nine sefirot. this will be explained later) as mentioned before, on the level of echad, it is applicable to use the terminology of unification or inclusion, whereas, in the higher level of yachid, only the absolute quintessential singularity exists. nonetheless, on the level of echad, the sefirot only exist as "implied" abilities within the "simple unity" of ohr ein sof. this is not a "composite unity, such as a group of individuals who make up the unit of a nation. in the case of a nation, the members remain as separate individuals under the banner of the "concept" of a nation. there is no actu

measure anything. this represents g-d s infinite ability to reveal himself on any level, whether it is the highest or the lowest. three abilities from the above, we see three general abilities in g-dliness. 1. the ohr ein sof (the infinite light) represents the general ability for infinite divine revelation. 2. the tzimtzum and reshimu (restraint and impression) represent the general ability for the absolute withdrawal and concealment of divine revelation. the kav v chut (line and thread) represents a combination of the two, revelation and concealment, but both in a limited way. this is to say that there is a limited revelation of g-dliness according to the vessels of the recipients. this represents the general ability to reveal g-dliness on any level, whether it is the highest or the low

highly and recognizes the lowliness of worldly pursuits. nonetheless, the essence of the matter is still far from him. he will question the necessity of the pursuit of g-dly knowledge, and will wonder "of what benefit is it" this is because his study and contemplation has not yet caused any actual revelation of g-dliness in his soul. all that has been accomplished thus far is that he acknowledges the absolute truth of it. however, he does desire that g-dliness be embedded in his soul, in a revealed way, even though, as of yet, it is still concealed. such a person is on the correct path, and although he has not yet reached true g-dly arousal altogether, he nonetheless, values divine contemplation highly. unlike the previous levels, his desire is not selfish. rather, he truly desires closene

is specifically for g-dliness, nonetheless, his desire is only that he should be close to g-d, rather than far from him. this desire comes about only out of the preciousness and greatness of g-d in his mind. nonetheless, there is no actual excitement for g-dliness in his mind, for it is still far from him. he desires to come close, but has not yet accomplished it. he has only come to acknowledge the absolute truth of matters of divinity, through hitbonenut. this is, therefore, not called a "good thought, but rather, a "cold thought. the difference between the two is like the difference between thinking about your own money as opposed to thinking about someone else s money. this is like thinking about the fact that someone else won the lottery, rather than winning it yourself. for example

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

ebrew (ba. it is explained in the zohar2 on the verse gafter these things, the word of g-d came to abram in a vision c, h3 that the word used for gvision h here [machazeh] is in aramaic since abraham was still uncircumcised at this point. g-d therefore revealed himself to him in aramaic, so the ministering angels would not be jealous. aramaic is considered an intermediary language, not possessing the absolute holiness of hebrew but holier than the other languages of the world. its occasional use in the bible testifies to its secondary holiness. the angels, who are absolute pure beings, know only hebrew, and so when g-d does not want them to geavesdrop h on what he is saying, he uses aramaic.4 once abraham was circumcised, he was holy enough that the angels would not be jealous when g-d rev

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

ds, may, after your term of office, be restored to the chief adept not merely intact in their working but showing an increased beauty and a greater light of symbolism. thus and thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide with you, even as it abides in them and do you assist them in their labour so to direct the temple that peace may be maintained with power. he sits down. chief rises. chief in the presence of this solemn convocation of adepti of the se

tower of the gift of life in all things, thou who fillest the limitless universe with thy essence, grant unto me the presence of the prince of countenances, the great angel 438 the golden dawn: volume i11 book six metatron, he who bringeth others before the face of god. let him lead me in my aspirations after that divine and only selfhood which is in thee, that i may be enabled so to live that by the absolute control and purification of <253> my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house 0 adonai hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect malkuth, the resplendent intelligence, be thus exalted above every head and sit on the throne of binah, an

cing west across it. should it be inconvenient for you to have your own consecrated room, or to have all or any of your implements for your experiment, do your utmost to imagine them as astrally existing about you, and in any case in astral <32> projection wear the garments and insignia astrally all through the experience. in fad, after constant, most constant, practice you will not probably find the absolute physical so necessary. yet remember, that though the material in magical working is the least important of the planes in one sense, yet in another it is of the utmost importance for it crystallises the astral plane and completes it. and also have before you the exact correspondences skrying and astral projection of certain universal formulae (for in the aforesaid insignia and implemen

RELIGIOUS TENANTS OF THE YEZIDI

re wherewith the yezeedees testify their veneration for the evil principle in their secret assemblies, i am unable to state from personal observation; but i received the following account from one who has frequently been an eyewitness of them. it appears, there are in all seven fr. 1 brazen cocks, which are constantly being carried about in some or other of the yezeedee districts. these are under the absolute control of sheikh n sir, who directs their line of march, and in fn. 1. this seems to be a sacred number with the yezeedees. the reader will remember, that the two lamps on the senjak, already described, had each seven burners. we are reminded here of the worship of the sabeans, of whom gibbon thus writes "they adored the seven gods, or angels, who directed the course of the seven pla

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

thful of india the inspired pages of the vedas, in the cryptic emblems of our old books on alchemy, in the ceremonies practised at reception by all secret societies, there are found indications of a doctrine which is everywhere the same and everywhere carefully concealed. occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. it reigned in persia with the magi, who perished in the end, as perish all masters of the world, because they abused their power; it endowed india with the most wonderful traditions and with an incredible wealth of poesy, grace and terror in its emblems; it civilized greece to th

his triumph: he is the majorcan raymond lully. another heals imaginary diseases by fantastic remedies, belying beforehand that proverb which enforces the futility of a cautery on a wooden leg: he is the marvellous paracelsus, always drunk and always lucid, like the heroes of rabelais. here is william postel writing naively to the fathers of the council of trent, proclaiming that he has discovered the absolute doctrine, hidden from the foundation of the world, and is longing to share it with them. the council heeds not the maniac, does not vouchsafe to condemn him, but proceeds to examine the grave questions of efficacious grace and sufficing grace. he whom we behold perishing poor and abandoned is cornelius agrippa, less of a magician than any, though the vulgar persist in regarding him as

e saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. to be acquainted with it sufficiently for its abuse or divulgation is to deserve all sufferings; to know as one should alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts to the adepts the final term of human sciences and the key of divine power; bu

men to govern and instruct it. the sacerdotal art and the royal art consisted above all in ordeals of introduction 13 courage, discretion and will. it was a novitiate similar to that of those priests who, under the name of jesuits, are so unpopular at the present day, but would govern the world notwithstanding, had they a truly wise and intelligent chief. after passing our life in the search for the absolute in religion, science and justice; after revolving in the circle of faust, we have reached the primal doctrine and the first book of humanity. at this point we pause, having discovered the secret of human omnipotence and indefinite progress, the key of all symbolisms, the first and final doctrine: we have come to understand what was meant by that expression so often made use of in the

ng star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the universal word, the interpreter of absolute reason. this is the significance of that term so much misconstrued, catholicity, which, in modern hieratic language, means infallibility. the universal in reason is the absolute, and the absolute is the infallible. if absolute reason impelled universal society to believe irresistibly the utterance of a child, that child would be infallible by the ordination of god and of all humanity. faith is nothing else but reasonable confidence in this unity of reason and in this universality of the word. to believe is to place confidence in that which as yet we do not kn

on chance and apart from reason? certainly not. blind and haphazard belief is superstition and folly. we may have faith in causes which reason compels us to admit on the evidence of effects known and appreciated by science. science! great word and great problem! what is science? we shall answer in the second chapter of this book. 8 ii h b the pillars of the temple chokmah domus gnosis science is the absolute and complete possession of truth. hence have the sages of all the centuries trembled before such an absolute and terrible word; they have hesitated in arrogating to themselves the first privilege of divinity by assuming the possession of science, and have been contented, instead of the verb to know, with that which expresses learning, while, in place of the word science, they have ado

by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity principle. for this reason, the material elements, analogous to the divine elements, are understood firstly as four, explained as two and exist ultimately as three. revelation is the duad; every word is double, and supposes two. the ethic which results from revelation is founded on antagonism, and this results

d. but we have said that the reproduction of the monad by the duad leads of necessity to the conception and dogma of the triad, so we come now to this great number, which is the fullness and perfect word of unity. 13 iii g c the triangle of solomon plenitudo vocis binah physis the perfect word is the triad, because it supposes an intelligent principle, a speaking principle and a principle spoken. the absolute, revealed by speech, endows this speech with a sense equivalent to itself, and in the understanding thereof creates its third self. so also the sun manifests by its light and proves or makes this manifestation efficacious by heat. the triad is delineated in space by the heavenly zenith, the infinite height, connected with east and west by two straight diverging lines. with this visibl

ble triangle reason compares another which is invisible, but is assumed to be equal in dimension; the abyss is its apex and its reversed base is parallel to the horizontal line stretching from east to west. these two triangles, combined in a single figure, which is the six-pointed star, form the sacred symbol of solomon's seal, the resplendent star of the macrocosm. the notion of the infinite and the absolute is expressed by this sign, which is the grand pantacle that is to say, the most simple and complete abridgement of the science of all things. grammar itself attributes three persons to the verb. the first is that which speaks, the second that which is spoken to, and the third the object. in creating, the infinite prince speaks to himself of himself. such is the explanation of the tria

ut one upon another: who is it thus disturbing the kingdom of heaven? then does the earth communicate unto the first sphere the sins of that rash being who takes the eternal name in vain, and the accusing word is transmitted from circle to circle, from star to star, and from hierarchy to hierarchy. every utterance possesses three senses, every act has a triple range, every form a triple idea, for the absolute corresponds from world to world by its forms. every determination of human will modifies nature, concerns philosophy and is written in heaven. there are consequently two fatalities, one resulting from the uncreated will in harmony with its proper wisdom, the other from created wills in accordance with the necessity of secondary causes in their correspondence with the first cause. ther

is the same movement as that of the sun, at once attracting and repelling all the planets of its system. to be acquainted with the movement of this terrestrial sun in such a manner as to be able to apply its currents and direct them, is to have accomplished the great work and to be master of the world. armed with such a force you may make yourself adored: the crowd will believe that you are god. the absolute secret of this direction has been in the possession of certain men, and can yet be discovered. it is the great magical arcanum, depending on an incommunicable axiom and on an instrument which is the grand and unique athanor of the highest grade of hermetists. the incommunicable axiom is enclosed kabalistically in the four letters of the tetragram, arranged in the following manner: 20

n opposite direction so that the one in unwinding winds up the other. in this way, the watch will wind up itself, and you will have discovered perpetual motion. the engagement should be at two ends and of extreme accuracy. is this beyond attainment? we think not. but when it is discovered the inventor will understand by analogy all the secrets of nature progress in direct proportion to resistance the absolute movement of life is thus the perpetual consequence of two contrary tendencies which are never opposed. when one seems to yield to the other, it is like a spring which is winding up, and you may expect a reaction, the moment and characteristics of which it is quite possible to foresee and determine. hence at the period of the greatest christian fervour was the reign of antichrist known

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

spects religion in its past forms, and no more blasphemes jupiter than jehovah. he still salutes lovingly the radiant image of the pythian apollo and discovers its fraternal resemblance to the glorified countenance of the risen redeemer. he believes in the great mission of the catholic hierarchy, and finds satisfaction in observing the popes of the middle ages who opposed religion as a check upon the absolute power of kings; but he protests with the revolutionary centuries against the servitude of conscience which the pontifical keys would enchain. he is more protestant than luther, since he does not even believe in the infallibility of the augsbourg confession, and more catholic than the pope, for he has no fear that religious unity will be broken by the malevolence of courts. he trusts i

hieroglyphical combinations of letters and numbers belong to the practical part of the kabalah, which, from this point of view, is divided into gematria and themura. such calculations, which now seem to us arbitrary or devoid of interest, belonged then to the philosophical symbolism of the east, and were of the highest importance in the teaching of holy things emanating from the occult sciences. the absolute kabalistic alphabet, which connected primitive ideas with allegories, allegories with letters, and letters with numbers, was then called the keys of solomon. we have stated already that these keys, preserved to our own day, but wholly misconstrued, are nothing else than the game of tarot, the antique allegories of which were remarked and appreciated for the first time in the modern wo

the masters in israel. the beast with seven heads, in the symbolism of st. john, is the material and antagonistic negation of the luminous septenary; the babylonian harlot corresponds after the same manner to the woman clothed with the sun; the four horsemen are analogous to the four allegorical living creatures; the seven angels with their seven trumpets, seven cups and seven swords characterize the absolute of the struggle of good against evil by speech, by religious association and by force. thus are the seven seals of the occult book opened successively, and universal initiation is accomplished. the commentators who have sought anything else in this book of the transcendent kabalah have lost their time and their trouble only to render themselves ridiculous. to discover napoleon in the

een the dream of alchemists. to change lead, mercury, and the other metals into gold, to possess the universal medicine and the elixir of life. such is the problem which must be solved to accomplish this desire and to realize this dream. like all magical mysteries, the secrets of the great work have a triple meaning: they are religious, philosophical and natural. philosophical gold in religion is the absolute and supreme reason; in philosophy, it is truth; in visible nature, it is the sun: in the subterranean and mineral world, it is the purest and most perfect gold. hence the search after the great work is called the search for the absolute, and this work itself is termed the operation of the sun. all masters of science recognize that it is impossible to achieve material results until we

he italian tarot this divinity has a rod in either hand; in the besancon tarot, the two wands are in one hand while the other is placed upon her thigh, both equally remarkable symbols of magnetic action, either alternate in its polarization or simultaneous by opposition and transmission. the great work of hermes is therefore an essentially magical operation and the highest of all, for it supposes the absolute in science and volition. there is light in gold, gold in light and light in all things. the intelligent will, which assimilates the light, directs in this manner the operations of substantial form, and uses chemistry solely as a secondary instrument. the influence of human will and intelligence upon the operations of nature, dependent in part on its labour, is otherwise a fact so real

d a crystal globe filled with water facing the prism. if the experiment has been arranged for night, the magic lamp must be so situated that its single ray shall fall upon the altar smoke. the purpose of these preparations is to furnish the magic agents with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be understood easily that a beam of sunlight or the ray of a lamp coloured variously and falling upon curling and irregular smoke can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. the operator must turn towards the east to pray, and the wes

nants of manichaeanism which are appearing sporadically among christians, that as a superior personality and the sabbath of the sorcerers 83 power satan does not exist. he is the personification of all errors, perversities and consequently of all weaknesses. if god may be defined as he who exists of necessity, may we not define his antagonist and enemy as necessarily he who does not exist at all? the absolute affirmation of good implies an absolute negation of evil: so also in the light, shadow itself is luminous. thus, erring spirits are good to the extent of their participation in being and in truth. there are no shadows without reflections, no nights without moon, the planet of morning and stars. if hell be just, it is good. no one has ever blasphemed god. the insults and mockeries addr

y surprises me, that, believing in the devil and his agents, men do not rekindle the faggots. m. veuillot is logical and demands it: one should honour men who have the courage of their opinions. pursuing our curious researches, we come now to the most atrocious mysteries of the grimoire, those which are concerned with evocations of devils and pacts with hell. after attributing a real existence to the absolute negation of goodness, after having enthroned the absurd and created a god of falsehood, it remained for human folly to invoke the impossible idol, and this maniacs have done. we were informed lately that the most reverend father ventura, formerly superior of the theatines, bishops' examiner, etc, after reading our gdoctrine h, declared that the sabbath of the sorcerers 87 the kabalah

ethod of making the android was by galvanic machinery. one of these almost intelligent automata was attributed to albertus magnus, and it is said that st. thomas destroyed it with one blow from a stick because he was perplexed by its answers. this story is an allegory: the android was primitive scholasticism, which was broken by the summa of st. thomas, that daring innovator who first substituted the absolute law of reason for arbitrary divinity, by formulating an axiom which we cannot repeat too often, since it comes from such a master: ga thing is not just because god wills it, but god wills it because it is just. h the real and serious android of the ancients was a secret which they have kept hidden from all eyes, and mesmer was the first who dared to divulge it. it was the projection o

sonments in subterranean dungeons, have passed even out of our romances. they must be relegated to the confessional of the black penitents or the ruins of the castle of udolpho. 114 chapter xix the mastery of the sun we come now to that number which is attributed in the tarot to the sign of the sun. the denary of pythagoras and the triad multiplied by itself represent wisdom in its application to the absolute. it is with the absolute therefore that we are concerned here. to discover such absolute in the infinite, the indefinite and the finite, is the great work of the sages, that which is termed by hermes the work of the sun. to find the immovable foundations of true religious faith, of philosophical truth and of metallic transmutation, here is the whole secret of hermes and here the philo

n 115 composing the hermetic catechism contained in his work entitled the blazing star. this catechism, which we point out to instructed kabalists as a substitute for the incomparable treatise of paracelsus, expounds all the essential principles of the great work in a form so clear and complete that a person must be absolutely wanting in the quality of occult comprehension if he fail in attaining the absolute truth by its study. we shall now give a succinct analysis of this work, together with a few words of commentary. raymond lully, one of the grand and sublime masters of science, says that before we can make gold we must have gold. out of nothing we can make nothing; wealth is not created absolutely: it is increased and multiplied. hence let aspirants to knowledge understand and realize

ble nature on earth, and if he cannot rule suns and stars, he can at least calculate their motion, compute their distances and identify his will with their influence. he can modify the atmosphere, act up to a certain point upon the seasons, heal or harm his neighbours, preserve life and inflict death. by the conservation of life we understand resurrection in certain cases, as already established. the absolute in reason and volition is the greatest power which can be given any man to attain, and it is by means of this power that he performs what astonishes the multitude under the name of miracles. the most perfect purity of intention is indispensable to the thaumaturge, and in the next place a favourable current and unlimited confidence. the man who has come to fear nothing and desire nothi

RUBY TABLET OF SET

g classification: v2- 110.o- 1 author: robert menschel iv date: november, xxv publication: dialogues, i.5 revision: minor formatting revisions, september xxvi html revision: dec 7, 1997 ce subject: opposites reading list: with the neters implied by the opposites so named. it also implies the objective absolutes of those opposites, rather than some subjectively picked pseudo-limit (example: hot is the absolute physical and philosophical limit of hotness, not merely the relatively cool temperatures found in the core of the sun. in many writings we will continue this policy of capitalizing the word "opposites" when we wish to use that meaning. but this article is concerned solely with opposites and the ranges of potentiality between them. drafts of this article had such capitalization, and th

otion- indifference b 1 o i 1a2a1d1a love- hate b 2 s i 1a2a1d1b desire- revulsion n 2 s i opposition we had difficulty assigning an opposition code for this pair of opposites. selfishness is a major characteristic of the left hand path, and intelligent selfishness, also known as enlightened self-interest, is a desirable trait in all intelligent life. we have not yet determined definitely whether the absolute of selfishness is desirable in all situations, but suspect it is, and have assigned the opposition code accordingly. dr. aquino mentioned "like diogenes who roamed athens with his lantern looking for 'an honest man, i have yet to find an example of 'intentional selflessness. every act, i maintain, is done for the pleasure or other self-interest of the doer" the grand master agrees. fu

mmediate objective. the grand master feels that this perceived side effect is a result of intelligence and/or wisdom, and that it does not depend upon inefficiency. hierarchy: only conscious life can perceive anything. perceptions through a sense of touch can range from painful to pleasurable, with indifferent sensations being in the middle. during the workshop, the name of bliss was suggested as the absolute of pleasure. this has not been adopted here, because bliss seems to indicate a more mental/immaterial feeling, 1a2a1h ability- ineptitude o 1 o i 1a2a1h1 efficiency- inefficiency o 1 o i 1a2a1i perception- misperception o 1 o i 1a2a1i1 sensation: pleasure- pain? s i while pleasure seems to indicate a more physical/material feeling. if this is the case, then the opposite of bliss is? p

. we provisionally assign it this latter classification. polarity: both self and not-self exist, for any discrete self (living or not. therefore these are bipolar opposites. we have a minor difficulty here, because we may or may not be talking about two sets of opposites with one pair of terms. 1. when things are compared or measured on a range of possible values, the values used may be absolute (the absolute/theoretical limits of measurement or possibility, or theymay be relative (less than the absolute/theoretical limit of measurement or possibility. a rock is absolutely not alive, whereas a bacterium is relatively alive, but 1a2a3 individuality- fusion o 2 o i 1a3 self/not self n 2 o 2 1a3a relativity: absolute- relative n? o f not as much alive as a monkey. a vacuum in outer space can

motions can be found to be related to each other through their respective measurements of motion as measured by that objective center.(3 [that center may be the center of the universe by volume, by mass, or by gravitational pull] all matter and material environments have temperature, ranging from absolute cold (zero degrees kelvin) to absolute hot (that plasma in which the particles are moving at the absolute limit of velocity, expected by most scientists to be the speed of light. hierarchy: because temperature is a measure of the motion of the component particles of an object or environment, we classify temperature as being lower in the hierarchy than velocity. all material objects are in a gravity well. the center of that gravity well is the absolute limit of down- all directions are up

ity well. the center of that gravity well is the absolute limit of down- all directions are up from there. the multidimensional surface where another gravity well's influence matches and then exceeds the local gravity well's influence is an absolute limit of up- pass those points in travel and you will again be going down. given a multidimensional material object, it has an inside and an outside. the absolute limit of "in" is the center of that object, and the absolute limit of "out" is the furthest distance away from that center. polarity: most directions do seem to be bipolar, but in and out may be an exception. 1a3b1a temperature: hot- cold b 1 o i 1a gravity: up- down n? b i 1a3b3 direction: in- out n? s i 1a3b4 direction: north- south n 2 b i there are two definitions of north and sou

s of truth we must be informed about thoroughly. truth depends on the insight of each individual. and as we cannot, all of us, have the same insight or perception, it is impossible to generalize the problem of truth. therefore from his standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. only he who knows and masters. the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. certain aspects of the absolute truth will be surely acknowledged by everyone. nobody, indeed, will doubt that there is life, volition, memory, and intellect, and will refrain from arguing about these facts. no sincere adept will impose his truth to anyone who is not yet ripe for it. the person concerne

ideal role. the chimaera: but this means exceeding or falling below the ideal standards of the individual component arts. in other words, the ideal standards of a component art by itself and the ideal level of that art as a factor in the overall community do not coincide. therefore, if plato insists upon absolute standards, he places his statesman in the position of having to continuously violate the absolute standards of component arts for the sake of his own art. the sphinx: i suppose plato would argue that the ideal standards of the component arts would include consideration for the proper level of those arts within the community as a whole. the chimaera: that still begs the question. the posture of the community must change as its external environment changes. therefore the component a

s gift of freedom and self-consciousness, seek to strengthen it and come to know the source of their being. and it is those of the latter camp who are setians and black magicians in the truest, fullest sense of these terms. monotheism "neo-polytheism" and psyche-centric consciousness: whereas god is generally conceived of as the creator of man, the satanist/setian holds that the concept of god as the absolute standard whereby all things are judged is the creation of man. god is seen as the source of quasi-absolute, pseudo-objective validation and valuation for those unable or unwilling to assume the existential responsibility for self-validation of their own lives. the satanist/setian takes a highly relativistic view of the universe, realizing that much of what is conceived as "objective r

rt truly mine. and doubt it not, an if thou art ever joyous. death is the crown of all. the objective universal order of nuit and the non-natural, emotional will of harwer "death" and "life" in the rawest metaphysical sense. are the ultimate extremes [the position of set is not inaccurately approximated as a golden mean between these ordered and chaotic extremes; another of the magical secrets of the absolute standard of beauty symbolized by the phi-ratio of the pentagram of set] 73. ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. 74. the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. the curse of a magus, as discussed with reference to #ii-53, necessarily subjects him

er the future which is thine, and know, now and forever, that hell entrusts to thy care the guardianship of the eternal will. the statement of leviathan before god or angel, daimon or man, there was leviathan alone, principle of continuity and ageless existence. by relation and time i have oft been sought, but leviathan shall yield to none other than the final master of the universe. leviathan is the absolute, man, and if thou would presume to realize what neither heaven nor hell may effect, know that when thou behold the presence of leviathan, thy end hath been attained. only through obliteration of the universe that is may man seal his mastery of the black flame, for only thus may he know that he is not subject to a greater will. heaven must perish, hell must perish, and man alone must r

#125. 46. crowley defines this term thus "to attain the grade of magister templi, he [the adeptus exemptus] must perform two tasks: the emancipation from thought by putting each idea against its opposite and refusing to prefer either, and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order: the absolute abandonment of himself and his attainments. should he fail, by will or weakness, to make his self-annihilation absolute, he is nonetheless thrust forward into the abyss; but instead of being received and reconstructed in the third order [the silver star of the aa] as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not

SABBATIC KABALA OF THE CROOKED PATH

colours, banners and signs are other highly physical objects that are treated. through this act the process of manifestation of the summoned will be enhanced. this cells importance rests in its exploration of the mysteries where the witch and the familiar becomes one. this is performed through procedures of congress where the joining in secret and sacred matrimony are performed. this will include the absolute readiness of the senses. the totality of the body must be brought to a state of reception for the forces to descend upon the mage. he ritual of the opposer will be performed in such occasion and the mage who strives to reach the highest ladders will gladly forsake all for the sake of naught! the joining of the adversary within the mage constitutes the hierophant, the high priest of th

, if not somehow in a fatigue of its strength. with this i mean that this working with the integration of the shadow-self will probably induce a certain occult fatigue, that in many cases is bound to happen as a reaction on the forces put to play in this joining. the double house of zoa and azoa and the symbolism of the mother, father, son and daughter are important as a reference to yi -king and the absolute need for the oracular effect found through divination, or as the case also can be, with using trance-induction and rosaries in the next cell. there would be quite proper to induce yi-king reading in this cell or the reading known of as sand-cutting as used by arab and berber mystics. this cell is the octagon of the cells and the importance of the 8 watchers are properly introduced as

SALMANRUSHDIE THESATANICVERSES

djinn she ordered him to begin a body-building course, since his lack of condition would certainly arouse suspicions if he didn't tone up fast. o o o baal's sojourn "behind the curtain" by no means deprived him of information about events outside; quite the reverse, in fact, because in the course of his eunuchly duties he stood guard outside the pleasure-chambers and heard the customers' gossip. the absolute indiscretion of their tongues, induced by the gay abandon of the whores' caresses and by the clients' knowledge that their secrets would be kept, gave the eavesdropping poet, myopic and hard of hearing as he was, a better insight into contemporary affairs than he could possibly have gained if he'd still been free to wander the newly puritanical streets of the town. the deafness was a

home in paradise. your wife is sitting now among the angels and the flowers; what is there for you to regret" that evening the sarpanch muhammad din approached mirza saeed as he sat by a small campfire "excuse, sethji" he said "but is it possible that i ride, as you once offered, in your motor--car" unwilling wholly to abandon the project for which his wife had died, unable to maintain any longer the absolute belief which the enterprise required, muhammad din entered the station wagon of scepticism "my first convert" mirza saeed rejoiced. o o o by the fourth week the defection of sarpanch muhammad din had begun to have its effect. he sat on the back seat of the mercedes as if he were the zamindar and mirza saeed the chauffeur, and little by little the leather upholstery and the airconditio

SAPPHIRE TABLE OF SET MAIN

im is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously

SAPPHIRE TABLET OF SET

im is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the order to which he aspires. he must then decide upon the critical adventure of our order; the absolute abandonment of himself and his attainments" and further "should he fail, by will or weakness, to make his self-annihilation absolute, he is none the less thrust forward into the abyss; but instead of being received and reconstructed in the third order, as a babe in the womb of our lady babalon, under the night of pan, to grow up to be himself wholly and truly as he was not previously

SATANIC RITUALS

who, like the bedouins, moved about with no permanent sector. the yezidi interpretation of god was in the purest satanic tradition. the idea, so prominent in greek philosophy, that god is an existence absolute and complete in himself, unchangeable, outside of time and space, did not exist in yezidi theology. also rejected was the theocratic judaic concept of jehovah, and also the mohammedan god: the absolute ruler. the notion, unique to christians, that god is christ-like in character was totally absent. if there was any semblance of a personal manifestation of god, it was through satan, who instructed and guided the yezidi toward an understanding of the multifaceted principles of creation, much like the platonic idea that the absolute was itself static and transcendental. this concept of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ses the equator and the hours of day and night are equal. the spring, or vernal, equinox occurs generally on march 21 and the autumn equinox occurs on or about september 23. esbat: wiccan celebration of the full moon. ethics: the study of moral values and rules or a guide to such values and rules. etiquette: proper behavior; good manners. evangelical: describing a protestant group that emphasizes the absolute authority of the bible and forgiveness of sin through belief in jesus. excommunicate: to exclude or officially ban a person from a church or other religious community. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. faravahar: a figure of a bird with its wings spread that is a chief symbol of zoroastrianism. f

t of religious beliefs. creed: a statement of belief or basic principles. crucifixion: the suffering and death by nailing or binding a person to a cross. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, one of the followers of jesus christ. doctrine: a set of ideas held by a religious group. evangelical: describing a protestant group that emphasizes the absolute authority of the bible and forgiveness of sin through belief in jesus. excommunicate: officially deprive a person of the rights of church membership. idol: a statue or other image that is worshipped as a god. immaculate conception: the principle of the roman catholic church that mary, the mother of jesus, was conceived with a soul free from original sin. incarnation: in christianity

e cow holds a sacred place in hindu culture. world religions: almanac 253 hinduism one sound, and all that exists beyond the three forms of time is also implied in it. the taittiriya upanishad also emphasizes the importance of aum and the chanting of shanti, or peace (preceded by the thought may we never hate. aum is of great significance in hinduism. it is a sacred symbol that represents brahma, the absolute and the source of all existence. because brahma cannot be understood, a symbol is needed to help humans know the unknowable. aum, therefore, is a symbol for both the aspects of god that humans can perceive and those humans cannot perceive. aum is part of a hindu s daily life. a devout hindu will begin a journey or work by intoning aum. the symbol is often written at the head of letter

a combination of two sanskrit words, su- meaning good, and asati, meaning to exist. put together, the meaning is something like may good prevail. the swastika is in the shape of a cross, but all four of the branches of the cross are bent at right angles and face clockwise. the swastika symbolizes the eternal nature of brahma because it points in all directions. thus, it represents the notion that the absolute is present everywhere. many historians believe that in ancient times, forts were built in the shape of a swastika. in this way, the symbol became associated with protection, and from there evolved into a religious symbol. 254 world religions: almanac hinduism unfortunately, the swastika was used by the nazi regime in germany before and during world war ii (1939 45. the nazis used the

ill it reaches the glorious sun. unity in variety is the plan of nature, and the hindu has recognized it. every other religion lays down certain fixed dogmas and tries to force society to adopt them. it places before society only one coat which must fit jack and john and henry, all alike. if it does not fit john or henry he must go without a coat to cover his body. the hindus have discovered that the absolute can only be realized, or thought of, or stated through the relative, and the images, crosses, and crescents are simply so many symbols so many pegs to hang spiritual ideas on. it is not that this help is necessary for everyone, but those that do not need it have no right to say that it is wrong. nor is it compulsory in hinduism. to the hindu, then, the whole world of religions is only

SEPHER YETZIRAH WESTCOTT

hich the imagination of commentators have gathered around it, will be dissipated, if we look for, in it, not mysteries of ineffable wisdom, but an attempt at a reasonable doctrine, made when reason arose, an effort to grasp the plan of the universe, and to secure the link which binds to one common principle, all the elements which are around us "the last word of this system is the substitution of the absolute divine unity for every idea of dualism, for that pagan philosophy which saw in matter an eternal substance whose laws were not in accord with divine will; and for the biblical doctrine, which by its idea of creation, postulates two things, the universe and god, as two substances absolutely distinct one from the other "in fact, in the 'sepher yetzirah' god considered as the infinite an

cause in it are multiplied the influxes of the emanations, for it causes that influence to flow into all the reservoirs of the blessings, with which these themselves are united. the seventh path is the occult intelligence, because it is the refulgent splendour of all the intellectual virtues which are perceived by the eyes of intellect, and by the contemplation of faith. the eighth path is called the absolute or perfect intelligence, because it is the means of the primordial, which has no root by which it can cleave, nor rest, except in the hidden places of gedulah (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes the

SORCERIES OF ZOS

me in annihilation make. the new sexuality, in the sense that spare conceived it, is the sexuality not of positive dualities but of the great void, the negative, the ain: the eye of infinite potential. the new sexuality is, simply, the manifestation of non- manifestation, or of universe 'b, as bertiaux would have it, which is equivalent to spare's nei-ther neither concept. universe 'b' represents the absolute difference of that world of 'all otherness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhyth

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

rnal, not to the transitoriness and appearance of the sense-world. hence socrates asserts: platonic mysteries 49 but when the soul investigates by itself, it passes into the realm of the pure and everlasting and immortal and changeless; and being of a kindred nature, when it is once independent and free from interference, consorts with it always and strays no longer, but remains, in that realm of the absolute, constant and invariable, through contact with beings of the same nature. and this condition of the soul we call wisdom. now, see whether this is our conclusion from all that we have said. the soul is most like that which is divine, immortal, intelligible, uniform, indissoluble, and ever self-consistent and invariable; whereas body is most like that which is human, mortal, multiform

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ep, the second step, to create in accordance to what has been "woke up, requires something new to enter into the scheme of events. it requires the "will to do, and is possibly the most difficult of the seven steps into resonance. willed activity is the single most difficult barrier to cross on the lhp. there is no sidestepping this issue. what delineates pseudo-lhp groups from actual real ones is the absolute necessity to manifest a creation relevant to being awake. there is much to see, and each and every individual must have a personal vision what is to be if they want to extend and expand their sight and vision until it creates inscription and continuance. a personal vision is a shadow at the edges of consciousness. it is an intuition that there exists just outside the cusp of conscious

tes: nothing; hegelianism- that which is characterized by utter absence of determination; perfect indistinguishableness. the philosophical idea of this absence of determination and indistinguishableness is the identifying factor of our two types of nothing that can be differentiated in the following two manners: nothing# 1. this type of nothing- fully characterized by its lack of determination is the absolute absence of all phenomena and potential towards manifesting phenomena. it is emptiness, space without matter, radiation or any remnant of activity upon any level. nothing #2. this type of nothing- also fully characterized by its lack of determination upon all levels of phenomena- lies in complete and total opposition to our first type of nothing. that is, it is the absolute solidificat

THE BOOK OF PLEASURE

rrestrial entities. 8. see crowley's confessions. 7 8 definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of ideas about it and by not believing. the less said of it (kia) the less obscure is it. remember evolution teaches by terrible punishments-that

separates you from another's. therefore by retaining the belief in the "not necessity (when conceiving, the ego is free. the emotion of laughter is exhaustion, the early suffering hence by making this emotion a "mental state" at the time of unity13 he unites pain and pleasure, suffers them 38 simultaneously and by the "not necessity" of his belief, his conception transcends this world and reaches the absolute ecstasy. there is no place where pain or death can enter. 13: of sex, indeed of everything. the idea of god is the primordial sin, all religions are evil. self-love is its own law, which may be broken with impunity, being the only energy that is not servile, serving its ever-ready purpose. surely it is all that is left us that has no sin and is free? verily, it is the only thing we da

association with the wonders of creation. what is it that prevents you following investigation into "what exactly is surprise" etc? what is the cause of your believing more in god than a dog-fight? yet you fear dogs more than god! where is the difference between yourself choked with disquieting piety, and the innocence of a babe? perhaps in these is the cause of ignorance. belief is the fall from the absolute. what are you going to believe? truth seeks its own negation. different aspects are not the truth, nor are they necessary to truth. of its 51 emanations which are you to strangle at birth? are you illegitimate? you believe in right and wrong- what punishment will you determine? can you escape the driving "must? who can escape boredom- without change? who remain single and content! wha

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is immortal by its very nature. in their view, the existence of the soul did not begin when the body was born, so there is no reason to believe that it will cease to exist when the body dies. according to various doctrines of reincarnation, there are immutable spiritual laws which will determine whether the soul will be born again into another physical body or will be merged in eternal unity with the absolute. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 2 afterlife mysteries t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 3 the earliest discovered burial sites are those of neanderthal man, though according to researcher george constable, they were not credited with deliberate meaning

born. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from material reality and becomes one with eternal reality. there are many schools of historical buddhism hinayana, mahayana, tantric, and pure land and it is difficult to find consensus among them concerning the afterlife. tibetan buddhism s book of the dead provides an important

of the world will be achieved when each individual has undergone the process of the transmigration of souls and completes his or her task of unification. because humans cannot know the most high s plans for each individual, they cannot know how they are being judged at all times, both before and after coming into the world and when they leave it. because the goal of all human souls is to reenter the absolute from which they originally emerged, it is necessary for them to develop the level of perfection that will find them worthy of reunion with god. since it is unlikely that such perfection can be achieved in one lifetime, the souls must continue their spiritual growth from lifetime to lifetime until they are fit to return to the divine. although the study of the kabbalah undergoes cycles

lity and the world beyond death. these mystics found the doctrines and dogmas of structured religion to be too inhibiting, too restrictive, and not at all conducive to the kind of personal relationship with the holy which they so desperately sought. regardless of the religion or the culture from which they sprang, all mystics have as their goal the transcendence of the earthly self and union with the absolute. while the ancient mystery schools were built upon the worship of a particular god or goddess, the contemporary mystery schools have been built around the charisma and the spiritual teachings of a psychic sensitive, a medium, or a prophet. since the latter part of the nineteenth century, in europe, great britain, canada, and the united states, the men and women who are most often attr

enment, and theosophy accept the concept of reincarnation and blend many of the beliefs of christianity and judaism with traditional teachings of hinduism and buddhism. in his classic work, the varieties of religious experience, william james (1842 1910) has this to say regarding the oneness and unity of the mystical traditions: this overcoming of all the usual barriers between the individual and the absolute is the great mystic achievement. in mystic states we both become one with the absolute and we become aware of our oneness. this is the everlasting and triumphant mystical tradition, hardly altered by differences of climate or creed. in hinduism, in neoplatonism, in sufism, in christian mysticism we find the same recurring note, so that there is about mystical utterances an eternal una

of reincarnation as completely as did the ancient mystery religions. and just as the ancient mysteries departed from the state religions to form secret groups that required special initiations to ensure oneness with the gods, so have the contemporary mysteries departed from the organized religions of their cultures to form groups that require special memberships to establish a mystical union with the absolute. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 50 afterlife mysteries akashic records some metaphysicians believe that they have the ability to perceive and to read the akashic records, eternal accountings of individual human life patterns which have been somehow impressed on the celestial ether or astral light that fills all of space. these

ine the future and to clairvoyantly determine happenings at great distances. in 1852, when, at the age of 19, he made his first trip to new york, home was eagerly received by those who had been awaiting an opportunity to see firsthand the various wonders that had been attributed to the youthful medium. dr. robert hare, professor emeritus of chemistry at the university of pennsylvania, attested to the absolute authenticity of home s strange talents, but the american association for the advancement of science refused to hear the report of its distinguished member. although the association declined even to examine home or to witness any phenomena produced by him firsthand, the elite of new york society outdid themselves in bidding for the medium s appearance at their homes. t h e g a l e e n

individual gains an overarching and penetrating view into what he is at his best, into what he is when he simply is. the peak experience means that the person experiences himself being, rather than becoming. sinetar goes on to state that the person undergoing such an expansion of consciousness is able to have a direct experience with the transcendent nature of reality. the person then enters into the absolute, becoming one with it, if only for an instant a life-altering instant. the peak experience expands the individual s field of consciousness to include everything in the universe he feels he has everything because he experiences everything within. in his watcher on the hills (1959, dr. raynor c. johnson sets forth the following three criteria to test the validity of mystical experience

ce and time all that beings to the world of becoming and our own place therein are suspended. the vitality which we are accustomed to split amongst these various things, is gathered up to form a state of pure apprehension a vivid intuition of the transcendent. underhill goes on to explain that in the perfect unity of consciousness that comes in a state of ecstasy, the mystic is so concentrated on the absolute that his or her faculties are suspended and he or she ceases to think of himself or herself as separate from the all that is. the mystic becomes so immersed in the absolute that as the bird cannot see the air which supports it, nor the fish the ocean in which it swims [the mystic] knows all, but think naught, perceives all, but conceives naught. in addition to the passive nature of th

babylonia were developed in that region. old testament the first of the two main divisions of the christian bible that corresponds to the hebrew scriptures. omen a prophetic sign, phenomenon, or happening supposed to portend good or evil or indicate how someone or something will fare in the future. qur an (koran) the sacred text, or holy book, of islam. for muslims, it is the very word of allah, the absolute god of the islamic faith, as revealed to the prophet muhammad (c. 570c.e. 632 c.e) by the archangel gabriel. shamanic exorcism when a shaman, or tribal medicine-holy person, performs a ceremonial ritual to expel the disincarnate spirits from a person. tanakh (also known as tanach) from the hebrew tenak, an acronym formed from torah. it is the sacred book of judaism, consisting of the

mental powers. pulsar a star generally believed to be a neutron star and that appears to pulse as it briefly emits bursts of visible radiation such as radio waves and x-rays. putrefy causing something to decay, usually indicating a foul odor. from the latin stem, putr, meaning rotten, plus facere, to make. qur an the sacred text, or holy book, of islam. for muslims, it is the very word of allah, the absolute god of the islamic faith, as revealed to the prophet muhammad (c. 570 c.e. 632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. re

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

mental powers. pulsar a star generally believed to be a neutron star and that appears to pulse as it briefly emits bursts of visible radiation such as radio waves and x-rays. putrefy causing something to decay, usually indicating a foul odor. from the latin stem, putr, meaning rotten, plus facere, to make. qur an the sacred text, or holy book, of islam. for muslims, it is the very word of allah, the absolute god of the islamic faith, as revealed to the prophet muhammad (c. 570 c.e. 632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. re

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

esents a man whose unchecked ambitions may cause him to prove to be a danger. the queen of spades allegorizes a woman who is malicious, spiteful, selfishly domineering. the jack of spades can be seen as a spiteful and prying young man or woman, who only pretends to be a friend. the ten of spades is an unlucky card that foreshadows tears, afflictions, and sorrows. the nine of spades is regarded as the absolute worst card in the pack and indicates forthcoming illness, loss of money, the infidelity of a loved one, or the failure of a business. the eight warns about false friends. the seven cautions one to avoid misunderstandings with friends and relatives. six of spades is associated with discouragements, but the card also offers the hope of overcoming troubles through perseverance. five is a

mental powers. pulsar a star generally believed to be a neutron star and that appears to pulse as it briefly emits bursts of visible radiation such as radio waves and x-rays. putrefy causing something to decay, usually indicating a foul odor. from the latin stem, putr, meaning rotten, plus facere, to make. qur fan the sacred text, or holy book, of islam. for muslims, it is the very word of allah, the absolute god of the islamic faith, as revealed to the prophet muhammad (c. 570 c.e..632 c.e) by the archangel gabriel. rectory the house or dwelling that a rector (clergyman) lives in. reincarnation the reappearance or rebirth of something in a new form. some religions or belief systems state that the soul returns to live another life in a new physical form and does so in a cyclical manner. re

THE GOD OF THE WITCHES

the other hand, could be presented by the devil or by another witch, it could be inherited, it the god of the witcheschapter iii. the priesthood33could be bought and sold, or it could come of its own accord, after the performance of some ritual action orthe recitation of ritual words. it was always a small creature, which could be carried in the pocket or kept inthe house in a box or pot, it was the absolute property of the owner, it had to be ritually fed, it was never usedexcept for working magic and then only for carrying out a curse.the domestic familiar came into such prominence during the trials of the essex witches in 1645-6, owing tothe sensational records of the two witch-finders, matthew hopkins and john stearne, that it has ever sincebeen regarded, though erroneously, as an ess

THE KEY TO THE MYSTERIES

e presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with faith, to demonstrate in philosophy the absolute principles which reconcile all the antinomies, and finally to reveal the universal equilibrium of natural forces, is the triple object of this work, which will consequently be divided into three parts. xii we shall exhibit true religion with such characters, that no one, believer or unbeliever, can fail to recognize it; that will be the absolute in religion. we shall establish in phil

by policemen? there remains, then, moral authority, which alone is able to constitute dogma and establish the discipline of worship, in concert this time with the civil authority, but not in obedience to its orders. it is necessary, in a word, that faith should give to the religious need a real satisfaction- a satisfaction entire, permanent and indubitable. to obtain that, it is necessary to have the absolute and invariable affirmation of a dogma preserved by an authorized hierarchy. it is necessary to have an efficacious cult, giving, with an absolute faith, a substantial realization of the symbols of belief. religion thus understood being the only one which can satisfy the natural need of religion, it must be the only really natural religion. we arrive, without help from others, at this

nificently ideal than the highest poetry, a spirit for which it was necessary to create a new name, a name altogether unheard< in the sanctuaries of antiquity. this name was created, and we shall demonstrate that this name, this word, is, in religion, as much for science as for faith, the expression of the absolute. the word is charity, and the spirit of which we speak is the "spirit of charity" before charity, faith prostrates itself, and conquered science bows. there is here evidently something greater than humanity; charity proves by its works that it is not a dream. it is stronger than all the passions; it triumphs over suffering and over death; it makes god understood by every heart, and se

t the folly of the cross has become the wisdom of the nations, because every noble heart has understood that it is greater to believe with those who love, and who devote themselves, than to doubt with the egotists and with the slaves of pleasure. 11 first article solution of the first problem the true god god can only be defined by faith; science can neither deny nor affirm that he exists. god is the absolute object of human faith. in the infinite, he is the supreme and creative intelligence of order. in the world, he is the spirit of charity. is the universal being a fatal machine which eternally grinds down intelligences by chance, or a providential intelligence which directs forces in order to ameliorate minds? the first hypothesis is repugnant to reason; it is pessimistic and immoral

n intelligences by chance, or a providential intelligence which directs forces in order to ameliorate minds? the first hypothesis is repugnant to reason; it is pessimistic and immoral. science and reason ought then to accept the second. yes, proudhon, god is an hypothesis, but an hypothesis so necessary, that without it, all theorems become absurd or doubtful. for initiates of the qabalah, god is the absolute unity which creates and animates numbers. the unity of the human intelligence demonstrates the unity of god. the key of numbers is that of creeds, because signs are 12 analogical figures of the harmony which proceeds from numbers. mathematics could never demonstrate blind fatality, because they are the expression of the exactitude which is the character of the highest reason. unity de

he things which one does not see "faith is the substance of things hoped for, the evidence of things not seen" to affirm without folly that god is or that he is not, one must begin with a reasonable or unreasonable definition of god. now, this definition, in order to be reasonable, must be hypothetical, analogical, and the negation of the known finite. it is possible to deny a particular god, but the absolute god can no more be denied than he can be proved; he is a reasonable supposition in whom one believes "blessed are the pure in heart, for they shall see god" said the master; to see with the heart is to believe; and if this faith is attached to the true good, it can never be deceived, provided that it does not seek to define too much in accordance with the dangerous inductions which sp

the devil of our more enlightened children. one makes devils with cast-off gods<<christianity has fallen, and so christ has already become the 'devil' to such thinkers as nietzsche and crowley- o.m> and satan is only so incoherent and so formless because he is made up of all the rags of ancient theogonies. he is the sphinx without a secret, the riddle without an answer, the mystery without truth, the absolute without reality and without light. man is the son of god because god, manifested, realized, and incarnated upon earth, called himself the son of man. it is after having made god in the image of his intelligence and of his love, that humanity has understood the sublime word who said "let there be light" man is the form of the divine thought, and god is the idealized synthesis of human

said the saviour to the woman of samaria, 42 "verily i say unto thee, that the time cometh when men shall no longer worship god, either in jerusalem, or on this mountain; for god is a spirit<greek is gr:pi-nu-epsilon-upsilonmu- alpha omicron theta-epsilon-omicron-sigma "spirit is god- trans> and they that worship him must worship him in spirit and in truth" x the absolute number of the qabalah the key of the sephiroth (vide "dogme et rituel de la haute magie) xi the number eleven eleven is the number of force; it is that of strife and martyrdom. every man who dies for an idea is a martyr, for in him the aspirations of the spirit have triumphed over the fears of the animal. every man who falls in war is a martyr, for he dies for others. every man who di

h a decree is the accomplishment of a complete religious 66 revolution, it is the inauguration of the reign of the holy ghost upon the earth. xix the number nineteen it is the number of light. it is the existence of god proved by the very idea of god. either one must say that being is the universal tomb where, by an automatic movement, stirs a form for ever dead and corpse-like, or one must admit the absolute principle of intelligence and of life. is the universal light dead or alive? is it vowed fatally to the work of destruction, or providentially directed to an immortal birth? if there be no god, intelligence is only a deception, for it fails to be the absolute, and its ideal is a lie. without god, being is a nothingness affirming itself, life a death in disguise, and light a night for

is for science nothing but 99 scepticism and despair, for faith nothing but rashness and fanaticism. if faith insults science, she blasphemes; if science misunderstand faith, she abdicates. now let us hear them speak in harmony "being is everywhere" says science "it is multiple and variable in its forms, unique in its essence, and immutable in its laws. the relative demonstrates the existence of the absolute. intelligence exists in being. intelligence animates and modifies matter "intelligence is everywhere" says faith "life is nowhere fatal because it is ruled. this rule is the expression of supreme wisdom. the absolute in intelligence, the supreme regulator of forms, the living ideal of spirits, is god "in its identity with the ideal, being is truth" says science "in its identity with t

with the word, being is reason" says science "in its identity with the spirit of charity, the highest reason is my obedience" says faith "in its identity with the motive of reasonable acts, being is justice" says science "in its identity with the principle of charity, justice is providence" replies faith. sublime harmony of all certainties with all hopes, of the 100 absolute in intelligence with the absolute in love! the holy spirit, the spirit of charity, should then conciliate all, and transform all into his own light. is it not the spirit of intelligence, the spirit of science, the spirit of counsel, the spirit of force "he must come" says the catholic liturgy "and it will be, as it were, a new creation; and he will change the face of the earth "to laugh at philosophy is already to phi

faith will add the ineffable name of god. solution of the philosophical problems first series question. what is truth? answer. idea identical with being. 101< q. what is reality? a. knowledge identical with being. q. what is reason? a. the word identical with being. q. what is justice? a. the motive of acts identical with being. q. what is the absolute? a. being. q. can one conceive anything superior to being? a. no; but one conceives in being itself something supereminent and transcendental. q. what is that? a. the supreme reason of being. q. do you know it, and can you define it? a. faith alone affirms it, and names it god. q. is there anything above truth? a. above known truth, there is unknown truth. q. how can one construct rea

THE MIDDLE PILLAR

the navel chakra. swapna: the third world of consciousness according to hindu tradition. the astral world. sylphs: elemental spirits of air. tabitom: name of an enochian governor. talihad: angel associated with elemental water. talisman: an object which is charged or consecrated toward the achieving of a specific end. usually intended to draw something to the magician. tao: chinese for the "way" the absolute or noumenal reality. tattva (or tattwa: sanskrit word meaning "quality" the five main tattvas, tejas, apas, vayu, prithivi, and akasha, correspond to the five elements of fire, water, air, earth, and spirit. tejas: sanskrit word meaning "sharp" the tattva associated with the element of fire. its symbol is a red triangle. telesmatic: from the greek word telesrnata meaning "talismans" u

THE PATH OF KABBALAH

y consisting of a beginning, middle, and an end. the beginning is considered the existence of that state at the moment of creation. the intermediate situation is the concealment of the creator, and the final the complete disclosure of the creator before the creatures. those situations are numbered respectively as 1, 2, and 3. in situations no. 1 and 3, there is no room for any appearance of evil. the absolute good prevails as the sole attribute of the creator with regards to the creatures. in the 2nd state the creatures feel there is evil, although it is in fact only disguised good. the good appears gradually in the intermediate state, but not through the revelation of additional good, but quite the contrary, through the revelation of greater evil than before, its rejection and the discove

emained only with this desire to receive for ourselves we would remain forever distant from the creator. however, people who live in this world, and also live and experience the reality of the upper spiritual realms, are called kabbalists. therefore we have the opportunity to hear from them things about the creator, which we ourselves have not yet experienced. and they tell us that the creator is the absolute good, and created everything in order to give us good. the kabbalists tell us further, that the creator is perfect and complete, and therefore his actions as well must of necessity be both perfect and complete. but how is it possible that from a complete and perfect worker can imperfect and incomplete works emerge to begin with- that his works must still be mended? creation is only th

of ein sof. the purpose of creation is to perfect man s imperfection, the sensation of the absence of the creator, of the absence of the light in the creatures. in order to bring us to that perfect state, the creator uses a providence of good and bad, although man can feel only good and bad, since the providence of the creator is always of benevolence. but it is our corrupted properties that make the absolute good feel like bad. it is according to our measure of correction that we can begin to feel the bad providence as good. that is why it is said that within the providence of good and bad there is the providence of the absolute good. 175 of 273 reshimot (2: reshimot are a part of the collective and complete light of ein sof. the line transmits the light to the creatures that are in the e

teness. the light fills them according to the line, and consequently, the creatures unite with the creator. the creator gives to all creatures, regardless of the light that passes through the tube. however, his leadership is felt only by those who are already in the upper worlds, according to their labour. at the end of correction the creator will once again reveal himself to all the creatures as the absolute benevolent leader of the world. meaning, he will not appear through the tube, according to our personal attributes, but as the absolute good who is equally good to every one at all times. this is the state of the end of correction. when everyone feels the absolute good, love, eternity, absolute knowledge and perfection. that state has been prepared for us ahead of time by the creator

of his life. a gentile or a jew are spiritual concepts. q: does one feel his soul rather than his physical body? a: the physical body is an illusion. one must obtain a state where he will feel his soul. that is what kabbalah initiates: one s sensation of one s own soul. afterwards, one can continue developing it to an immense vessel that the creator can fill. q: what is the upper force? a: it is the absolute good, the benevolent force that leads us. however, because we are not corrected, we feel the power as bad and harmful. q: does the wisdom of kabbalah teach sorcery? is it permitted and if so, what is the way to practice practical kabbalah, is there real power to charms, kabbalistic charts and drawings? a: the wisdom of kabbalah strictly prohibits any kind of activity of the sort. the

ermeation of light into it. zon of atzilut determines the movement of all the souls. there is constant abundance coming out of zon which the souls perceive deformedly due to their egoism. the purpose of the correction of the souls is to change the bad feeling into a good one, meaning to correct the vessels from egoism to altruism. the more correct the soul is, the more it perceives the creator as the absolute goodness. one cannot perform independent corrections. he must realize what kind of enemy his egoism really is, and then ask for help from the creator. the revelation of the creator brings one to a higher level of quality. the change in perception of reward and punishment will make the punishment feel like pleasure. if we were to detach the sensation of pain from the body, we would not

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

s of poems a sudden whirring sense of madness is produced by introducing the word glunatic h into an otherwise regular line: silence, deep silence. not a shudder stirs the vast demesne of unforgetful space, no comet fs lunatic rush: no meteor whirs, no star dares breathe *the temple of the holy ghost, vol. i, p. 209. again, in such lines as: secure the sacred fastness of the soul, uniting self to the absolute, the whole *mysteries: lyrical and dramatic, vol. i, p. 107. our ears tell us at once that the extra half-step is intentionally introduced. whilst in such a line as: and loving servant of my lady and lord *mysteries: lyrical and dramatic, vol. i, p. 98. they do not. the gy h in lady might by some be considered an admissible elision with the gand. h but i myself should not pass it, tho

d not grasp the whole. thus, i was broken on the wheel of truth. fled all the hope and purpose of my youth, the high desire, the secret joy, the sin that coiled its rainbow dragon scales within. hope fs being, life fs delight, time fs eager tooth; all, all are gone; the serpent sloughs his skin! the quest is mine! here ends mortality in contemplating the eternal thee. here, she is willing. stands the absolute reaching its arms toward me. i am mute, i draw toward. oh, suddenly i see the treason-pledge, the royal prostitute *the temple of the holy ghost, vol. i, p. 191. thus does he fail at the very threshold of his higher self. he hears echoing ggereth, i am thine! h and falling back on his purpose, the illusions of spirit and mind dissolve to the desolate cry of gunready. h haggard and wor

hthah has almost as firm a belief in the former as in the latter* in fact, all were as the ground from which they had sprung and on which they grew *jephthah, vol. i, p. 76. in gthe triumph of man, h a magnificent poem in heroic verse, crowley unfurls the oriflamme of reason against the bunting of god, leading us on from the realms of gloating anthropophagi to the gmagical brotherhood of kings. h the absolute crown and kingdom of desire, the one god sealed in the seas and betokened in the winds. gthe spirit of mankind! h before the darkness, earlier than being, when yet thought was not, shapeless and unseeing, made misbegotten of deity on death, there brooded on the waters the strange breath of an incarnate hatred. darkness fell and chaos, from prodigious gulphs of hell. life, that rejoice

outh, love, light, and power, and mastery of truth armed, we reject you; the bright scourge we ply, your howling spirits stumble to your sty: the worm that was your lie. our heel its head bruises, that bruised us once; the snake is dead. so, passionate and pure, the strong chant rolls, queen of the mystic unity of souls; so from eternity its glory springs king of the magical brotherhood of kings; the absolute crown and kingdom of desire, earth fs virgin chaplet, molten in the fire, sealed in the sea, betokened by the wind: gthere is one god, the spirit of mankind! h *mysteries: lyrical and dramatic, vol. i, pp. 105, 107. the sacred pledge of the rosicrucians was: gman is god and son of god, and there is no other god but man. h such is aleister crowley fs magnificent contempt for the god id

these spiders, crowley has himself twisted a subtle cord, on which he has suspended the universe, and swinging it round has sent the whole fickle world conception of these excogitating spiders into those realms which lie behind time and beyond space. he stands on the virgin rock of pyrrhonic- zoroastrianism, which unlike the hindu world-conception, stands on neither elephant nor tortoise, but on the absolute zero of the metaphysical qabalists *vide haeckel, glast words on evolution, h p. 120. the question now is, what is crowleyanity or pyrrhonic-zoroastrianism? and the answer is as follows: ghosanna to the son of david! blessed is he that cometh in the name of the lord. hosanna in the highest! h for this day*1. there has been born in albion a greater than david hume, and a more illustrio

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

s of newton and berkeley, and out of its blinding smoke issues the flame of hylo- phenomenalism or solipsimal-automorphism; itself to blind in turn, and to scorch the chill hands of the night which were being extended round its welcome fire. the god-idea clinging to philosophy, similarly as the phlogiston-idea clung so long to the principles of chemistry. now follows the philosophic fall. seeking the absolute in sense-perceptions, and listening to the chatter of the carnal snake, these wise men, these latter-day philosophers, not finding eternal knowledge in the deific apple, ceased munching so wry a pippin, declaring the god of religion, the matter of science, unknowable, a thing in itself, like the jinnee in the vase, or dispersed throughout space as the jinnee when the vase was opened

ideas and secondary qualities; which alone found birth in the powers of language, and in the delusion of words. but behind the didactic berkeley stands the mystic, that other berkeley, whose knowledge has alone been attained by a very few; for he spoke with god face to face. gcould men but forbear to amuse themselves with words, we should, i believe, soon come to an agreement in this point c that the absolute existence of unthinking things are words without a meaning, or which include a contradiction. h *the principles of human knowledge, p. 43. berkeley, as has only too often been repeated and too frequently misunderstood, did not deny the meaning of substance as taken in the vulgar sense. a combination of sensible qualities, and though it may be possible, he stated, gthat solid, figured

eyanity set the little crab of konigsberg and his lunar hut in their appointed niche in the great solar mansion of eternity. at length we have arrived at the end of our first series of arguments, which may be generalized as the infoldment of all rational philosophies into one uncertain philosophic problem. berkeley, as we have seen, opened the gateway of scepticism, and was the first to vanish in the absolute ether of pyrrhonism, which he outwardly symbolized under the form of a bishop of the church of england. hume following, clutched vaguely in the night of doubt at a gsomething h he could not grasp, and whose watery substance trickled through his clenched and searching fingers. kant similarly losing his way in the night of hume fs ignorance, struck a spark on the tail of his shirt, proc

pointed books. fichte, schelling, and hegel close on the heels of kant came fichte with his unknowable appulse as the only potency of the not-self, which assuaged the raging thirst of inquiry as would a bottle of wine long since dry. behind him schelling, who leaping into the clouds, grasped at object and subject as existing actualities, calling the bastard children of his brain manifestations of the absolute. then hegel who, instead of sitting out on the universal stairs with berkeley fs gbishop, h waltzed wildly with some ethereal absolute, which, whether object or subject, was in no case existence, merely the skeleton of some phantom appearance, having no life in itself, but solely in the absolute mirror of its reflection. each of these titans, in his own manner, threw fresh fuel on to

in a real sense being itself, for being and non-being, being equally nothingness, are in the same category. herein, however, were motion, interaction, stimulus, and no response to stimulus rendered, not only a possibility, but a reality; and pure being, thus enriched or fertilized by the double interaction, became manifested as existence. that is, conditioned being. pure being, the unconditioned, the absolute of potentiality rolled round into pure nonbeing, the unconditioned; the absolute of impotentiality, emerged, energized, and conditioned, and became the limited, the relative. this is the groundwork of the hegelian philosophy. h *absolute relativism, p. 114. yet once again that added impulse arises in the passing over. what is it? crowleyanity does not, in words, explain; for being bey

to be considered; which we shall now deal with *absolute relativism, p. 15. in crowley fs essay bearing the name of gtime h the matter is set forth in a dialogue between a british sceptic and an indian mystic. in it, by a rather different route, he comes to a somewhat similar conclusion to that taught by eckhart in germany at the beginning of the fourteenth century. gthat the creature apart from the absolute, that is, god, was nothing, that etime, space, and the plurality which depends on them, f are also nothing in themselves, and that the duty of man as a moral being is to rise beyond this nothingness of the creature, and by direct intuition to place himself in immediate union with the absolute. h*1. the two disputants, scepticus and mysticus, set out by agreeing that the unknowable is

THE WITCH CULT OF ZOS VEL THANATOS

falling out with crowley, thus never reaching beyond the probationer initiation of the a:a. spare continued to develop and tap into what is to be loosely called the witches sabbat, based on the dreaming aspects of sorcery and working with spirits. his development of the zos kia system came to an awakening with the publication of the grimoire "the book of pleasure" in 1913 which described kia as "the absolute freedom which being free is mighty enough to be 'reality' at any time. therefore is not potential or manifest (except as its instant possibility) by ideas of freedom or 'means' but by the ego being free to recieve it, by being free of ideas about it and not believing. the less said of it (kia) the less obscure it is" zos was described as the realization of the self as entity, belief i

THE SECRET RITUALS OF THE OTO

en. sublime elect. grand master architect. companion of the royal arch of enoch. scottish knight of perfection. i now confer upon you by name the corresponding degrees of the reduced rite of memphis or ancient and primitive rite. discreet master. sublime master. knight of the sacred arch. knight of the secret vault. of which the rituals are now open to you for study. they comprehend in themselves the absolute degrees of perfect master of balahate. sublime epopt. knight of the iris. sublime minerval. knight of the golden fleece. grand elect mysophilote. knight of the triangle. finally, i confer upon you, the corresponding degrees of the oriental rite of mizram. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (11 of 22 [12/28/2001 2:03:44 pm] the se

TURNER ROBERT ARBETEL OF MAGICK

st like himself, the guide of all good, expecting no reward, the best, the wisest, the father of right, having learned justice without teaching, perfect, wise by nature, the onely inventor thereof. so that a magician is no other but divinorum cultor& interpres, a studious observer and expounder of divine things; and the art itself is none other quam naturalis philosophi absoluta consummatio, then the absolute perfection of natural philosophy. nevertheless there is a mixture in all things, good with evil, of falsehood with truth, of corruption with purity. the good, the truth, the purity, in every kinde, may well be embraced: as in the ancient worshipping of god by sacrifice, there was no man knowing god among the elders, that did not forbear to worship the god of all power, or condemn that

TYSON DONALD NEW MILLENNIUM MAGIC

e is no essential difference between inside the body and outside. both exist within the mind. there is no root distinc- tion between the mental and the physical; all is mind. to say the world is an illusion is not to say that it does not exist. this is a com- mon error of those who are too eager to embrace the transcendent view. the salient point is that human beings can never know anything about the absolute world with their everyday awareness. everything experienced is an interpretation, a metaphor, of something else. there is a useful experiment for grasping the way in which the mind creates the universe. close your eyes. now mentally remove yourself from the universe and try to imagine what is left. remember, if you have an image in your mind, that means you are still present in the un

ve is like that which is below: to accomplish the miracle of the one thing."3 throughout creation, large patterns are replicated endlessly in smaller patterns. the flow of a magnetic field is a minia- ture version in an imperfect material guise of the unfolding of the universe. in the same way, each person is a miniature replica of the universe-a micro- cosm. within the human mind at the point of the absolute, or true, self is a portal through the veil of unknowing. in the average person it is closed and locked. only the crack under the door emits the blinding white brilliance that is the first ema- nation of the unmanifest, the primal expression of the will of god. the magus when awakened and made wholly aware has the power to reach through the veil and draw out from the sea of limitless

qualities. this may be thought of as an endless sea of white light that is experienced as self rather than considered by self, containing all colors, all levels of vibration that could be. white noise is a material approximation of this idea. within this sea of white light, desire ranged endlessly seeking some limited quality upon which it could fur itself and rest. but as yet there was nothing. the absolute freedom embodying the will to realize all potential was as yet unrealized. the frustrated desire of god recoiled upon itself, falling inward ever closer togeth- er, becoming ever more dense, metaphorically assuming a circular and then a spi- ral direction of travel. this questing inward after fulfillment is known in the kabbalah as the "primal swirlings" and may be pictured as flecks

d in upon itself. the symbol of a circle is often used to represent totality. this is only accurate with regard to the manifest universe. the great circle is the one that surrounds creation. by nature, circles divide the known from the unknown. the unmanifest must be thought of as outside all circles. for an individual the largest conceivable circle represents the personal uni- verse-that part of the absolute manifest universe that he or she perceives through senses, memories, thoughts and dreams. the individual's personal universe is always a smaller circle than the circle of the manifest universe, simply because no one can know everything. within the personal universe are lesser circles representing levels of personal control. these nestle one inside the other, wheels within wheels. the

the points he or she can possibly consider are really only one point, that of the true self, which is the center of the universe. the magus can experience nothing beyond the microcosm of his or her personal world, but the microcosm contains the macrocosm of the all. t he point corresponds to the perspective adopted by the observing intelli- gence and is thus a symbol for the self. true self is at the absolute center of the universe. the center of the universe is not a fued point in time and space but is wherever the eye of god pauses to make its observations. any point can be the center of the universe, for all points are one, engendered within the sin- gle point of the unmanifest. the true self of a human being is the observing eye of god, and so is always at the center of the universe. t

s, when these figures appear in primitive art and religion. this view betrays a limited understanding of symbol- ism. it would be just as accurate to say that the upward-pointing triangle symbol- ized fire, and the downward-pointing triangle, water. both the phallus and the elementary principle of fire are themselves only symbols for the active emanation of the first trinity. fire is no closer to the absolute because it has physical sub- stance, whereas the triangle is an abstract geometric shape-if anything, its physi- cal nature sets fire farther away from its root essence. a triangle may be rotated so that any side acts as the base and any point as the apex. the opposite principles are in this way shown to be composed of the same stuff acting in reverse polarity. if the equilateral tria

two other points through reciprocating rays, and is isolated from the third point. to gain any apprehension of the third point, it must rely on the mediation of the other two, which color and distort the nature of the third point even as they trans- mit some secondhand concept of it. so it is in the world, which is a part of the unmanifest yet paradoxically isolat- ed from its highest expression. the absolute can only be viewed indirectly by the effect it has on other created things. the myth of adam and eve represents the transition from triangle to square. adam's sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around the

light. this reply is seldom in the form of words and is rarely delivered by the dis- crete, perceived entity called the guardian angel. rather, it is symbolic and arises in the conscious mind in the same way that any other thought or desire arises-spon- taneously from somewhere else. the symbols that come are not a mask for the truth, as psychologists might suggest, but are a plainer statement of the absolute truth than is possible using the clumsy instrument of language. through them the magus gets more in the answer, not less. at first these inspirations will be sporadic and unclear. the magus may receive answers to questions he or she has not yet asked, and will only realize that they are answers when the questions at last occur in his or her thoughts. the light cannot be ordered about

een them. what you apparently see in front of you at this moment is actually happening inside your mind, and what you call your innermost private thoughts are in no way removed from the image of the outer world you contemplate. this is not to suggest that reality in human terms is an illusion. but the under- lying manifestations of the all (the dreams of god, which to feeble human aware- ness are the absolute reality) are much more immaterial and transitory than human beings can hope to imagine. everything in the universe is being created and destroyed countless times per second. what is perceived as motion and life is an infinite series of static tableaus akin to the frames on a reel of cinematic film. the human mind can never directly experience reality, and in this sense everything perc

TYSON DONALD SOUL FLIGHT

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

TYSON DONALD THE POWER OF THE WORD

ragrammaton, or name of four letters, and two names foreign to the bible, the first of which consisted of twelve letters, the other of forty-two. the first, though forbidden to the masses, tetragrammaton circulated freely enough within the schools "the wise men" the text says "taught it once a week to their sons and their disciples (the kabbalah [i8431 [new york: bell publishing, 19401, pp. 18-9) the absolute being and visible nature have but one name, whose meaning is god (ibid, p. 112) a single word comprehends all things, and this word consists of four letters: it is the tetragram of the hebrews, the azot of the alchemists, the thot of the bohemians, or the taro of the kabalists. this word, expressed after so many manners, means god for the profane, man for the philosophers, and imparts

balah, and is expressed in many ways. the name of god, ihvh, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, of a man, and of an ox" these living creatures correspond to the four aspects of the absolute. the lion corresponds to life, to the element of fire, to atzilutthh,e archetypal world, to yod in ihvh, and to the sephirah chokmah, root of fire. the eagle corresponds to mind, to the element of water, to briah, the creative world, to the first heh in ihvh, and to the sephirah binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

les, instintivas criminales, lujuria, cobard a, miedo, etc. necesitamos comprender y someter esas fuerzas bestiales antes de poder disolverlas. sexo el sexo es el cuarto poder del ser humano. el sexo puede liberar o esclavizar al hombre. nadie puede llegar a ser ntegro, nadie puede realizarse a fondo sin la fuerza sexual. 101 sex is the power of the soul. the integral human being is achieved with the absolute fusion of the masculine and feminine poles of the soul. sexual force develops, evolves and progresses on seven levels (the seven levels of the soul. in the physical world, sex is a blind force of mutual attraction. in the astral, sexual attraction is based upon the affinity of types according to their polarities and essences. in the mental plane, sexual attraction occurs according to

issolving the i because then, not only do they have to fight against their own errors and defects, but more over, they have to fight against the errors and defects of those other partners with whom they had sexual intercourse. death of satan we discover the entire process of the i by comprehending the inner activities of each one of the five inferior centers. the outcome of this self-discovery is the absolute death of baphomet or satan (the tenebrous lunar i or sinning adam. we need to be integral integration has seven perfectly defined steps: first: mineral state, dominion of the physical body and its five centers. second: vegetal state, absolute control over the astral body and of its chakras, discs or magnetic wheels. this vehicle represents the vegetal state. third: humanization of the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ry elemental, fourfold vapory, and lastly that which is cold and dependent on a vivifying sun for light and heat. our earth, symbolized by malkuth of the kabalah, is the 7th of a series, and is on the fourth plane; it is generated by yesod, the foundation the sixth world, and after complete purification will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the absolute. our earth has been already thrice changed, and each cycle sees seven kings (as of edom. there were seven kings of edom, genesis, xxxvi. v. 31; the kabalists consider these as types of primordial worlds which failed to survive their creation. seven is the key to the mosaic creation, as to the symbols of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every r

are objective and may be contemplated by man as metaphysical abstractions. so there are the seven principles of man, and the upper triad are parted from the lower group of four at dissolution. 79. the seven principles constituting man are variously named by the esoteric buddhism, by the vedantic scheme, and by other philosophies, but they correspond in idea. first from above come atma, a ray from the absolute; buddhi, spiritual soul; and manas, human soul; these are the superior triad, which separates at human death from the lower tetrad of principles. the lower four are kama rupa, the passions; linga sarira, the astral body; prana, life essence; and sthula sarira, the lower body; see the dogmas of esoteric buddhism. the kabalah divides these into four planes of the soul, which are further

es that among the egyptians it was customary to fast 10 days before sacrificing and budge says that they used a 10-day week. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the ten sephiroth form the essence of the hebrew dogmatic kabalah, a subject which is too vast and complex to be entered upon in this volume on numerals. a mere glance at the sephirotic emanations of the absolute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an a

0 mules to carry them. there were 300 sorts of devils in sichin. the veil of the temple required 300 priests to draw it aside, and 300 to cleanse it. 314. the number of shaddai, shdi and of metatron, mttrun. 318. helios, the sun. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 345. this is the number of el shaddai, al shdi, god almighty; and of shmh (shemah, the name of the absolute god; also of mshh, moses and shilh, shiloh. 119. 358. the number of messiah, mshich and nchsh, nachash, the serpent symbol of life. 364. the name satan, the shathan, h,shthn, contains 364, and all these days of each year he can tempt man, but not on the 365th, the day of atonement. 365. days of the year, negative jewish precepts, dukes of babylon, and streets in the city of rome. 370

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

s divine procession in the form of three triads of powers, synthesized in a tenth, is said to be extended through four worlds, denominated respectively atziluth, briah, yetzirah and assiah, a fourfold gradation from the subtil to the gross. this proposition in its metaphysical roots is pantheistic, though, if it may be so stated, mediately theistic; while the ultimate noumenon of all phenomena is the absolute deity, whose ideation constitutes the objective universe. now these observations apply strictly also to the chald an system. the accompanying diagrams sufficiently indicate the harmony and identity of the chald an philosophy with the hebrew kabalah. it will be seen that the first mind and the intelligible triad, pater, potentia, or mater, and mens, are allotted to the intelligible wor

ut his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the chald ans as successively noumenal to the physical realm, he obviously contradicts this in saying that one corporeal world is in the empyr um. prior to the supramundane light lay the "paternal depth" the absolute deity, containing all things "in potentia" and eternally immanent. this is analogous to the ain suph aur of the kabalah, three triads of three letters, expressing three triads of powers, which are subsequently translated into objectivity, and constitute the great triadic law under the direction of the demiurgus, or artificer of the universe. in considering this schema, it must be reme

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

oralization. since phenomenological time, immanent in the stream of consciousness, is a uni-dimensional constant manifold of properties that are exactly analogous to the properties of the time which presents itself( appears) in the lived experiences of the perception of something physical and corresponds to the latter point for point, and since in this appearing time in the ultimate objectivation the absolute world-time manifests itself, so the temporalization of the time of consciousness is an especially deep one, insofar as the latter perfectly coincides, in a certain way, with absolute time.179 in contrast to the view (traceable to aristotle) that time is to be measured as a series of isolated, interchangeable now-points, husserlian phenomenology (in consonance with the philosophy of wi

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

ng, as a conflict between two equally primal forces, the negative and positive. this eternal antithesis, schelling notes, is di cult to verbalize and to conceive scientifically, but it may be cast in a number of images, to wit, necessity and freedom, withholding and outpouring, love and wrath, leniency and strictness, retreat into selfhood (die selbstheit) and self-giving egoity (die egoit t).225 the absolute is not configured as a dissolution of opposites (or, in the celebrated language of nicholas of cusa, coincidentia oppositorum)226 but rather as their perpetuation, for divine individuality (g ttlichen individualit t) is not possible without dividuality (dividualit t).227 hence, the primal being, the unground that precedes all ground, is characterized as a composite of dual forces that

tic doctrine on schelling is beyond the scope of this chapter, 233 but su ce it to say that he drew from the wellsprings of jewish esoteric lore either directly from a compilation of material translated by christian knorr von rosenroth in kabbala denudata (sulzbach 1677 1684)234 or through secondary channels like friedrich christoph oetinger235 to formulate his logic of identity and indifference, the absolute unity that arises from the belonging together (zusammengeh rigkeit) of two oppositional forces in a third that sustains thinking time/ hermeneutic suppositions 35 rather than obliterates dichotomy.236 the interrelationship of two discrete qualities yields the indifference that facilitates difference of identity (a+ b) as opposed to identity of difference (a= b. in the theosophic symbo

ternal with it.237 analogously, schelling describes the unity of the first being as one and the same, that is the a rmation and the negation, that which pours out and that which holds on. precisely that which is set in opposition can only be essentially and, so to speak, personally, one, insofar as it is only the individual nature of the person that is able to unite that which is in conflict. 238 the absolute can be encrypted as one and the same= x insofar as it is the case that a= x and b= x, whence follows a and b are one and the same, that is, both are x. to say that both are x, however, does not entail that there is no difference between the x that a is and the x that b is; it signifies, rather, that a and b are both x to the extent that the something= x that b is is not identical to t

that that first nature was since all eternity and hence, equiprimordially, a movement circulating within itself, and that this is its true, living concept.282 avoiding the extremes of either collapsing the difference between time and eternity or setting them in diametric opposition, schelling conjures a temporal eternity that is at the same time an eternal temporality.283 the boundless freedom of the absolute being expresses itself in the perpetual alteration of the abyssal will within the circle of becoming, the inner life that incessantly gives birth to itself and again consumes itself. through that constant retreat to the beginning and the eternal recommencement, it makes itself into substance in the real sense of the word (id quod substat, into the always abiding. it is the constant in

n need of the other is elaborated in levinas, who repeatedly stresses the correlation of the structure of the experience of alterity and temporality, the internal form of subjectivity. 339 awareness of self comes to be through facing the other without othering the face, an exposure to exteriority, an openness to the deportation or the transcendence beyond any end and any finality: the thinking of the absolute without this absolute being reached as an end, which again would have signified finality and finitude. the idea of the infinite is a thought released from consciousness. according to the thought, perhaps the most profoundly considered thought, of the release with regard to being, of dis-inter-est: a relation without a hold on being and without subservience to the conatus essendi, cont

tional [sikhlit, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate for the thing that is not temporal and does not change, but the commandment [miswah] protects temporarily for it comes to be by the bodily gesture [ma aseh ha-guf. and the body is dependent on and belongs to time. 70 maharal variously describes torah as the absolute intellect (ha-sekhel ha-gamur),71 the supernal intellect (ha-sekhel ha-elyon, or the divine intellect (ha-sekhel ha-elohi)72 that comprises the rational order (seder sikhli) or intelligible order (seder hamuskkal) 73 by means of which the world was created, and thus it belongs to the intelligible matters [ha-inyanim ha-sikhliyyim] whose actions are not in time since 66 chapter two the

al. for a critical analysis of the concept of difference in schelling, see oiserman, zur frage, pp. 305 312. 222. see rang, identit t und indifferenz. 223. schelling, philosophical investigations, p. 277. 224. there is thus a critical shift in the connotation of the term indifference in the different stages of schelling s thought. in the early phase of the identity- philosophy, indifference names the absolute identity of freedom and necessity in the first principle or ground (grund, the source (quelle) and root (wurzel) of all beings (it stands to reason that an important source in this phase was giordano bruno, about whom schelling did write a book) on the centrality of the coexistence of identity and difference in bruno, see calcagno, giordano bruno. in the latter phase of the post-ident

argument regarding this anthology serving as the source for hegel s knowledge of kabbalah, see magee, hegel, p. 167. 235. schulze, friedrich christoph oetinger, pp. 268 274; marx, philosophy of f. w. j. schelling, p. 61; weeks, german mysticism, pp. 196 198; kilcher, sprachtheorie, pp. 199 201; magee, hegel, pp. 65 67, 167, 173. 236. for an elaborate explication of the problem of the identity of the absolute in schelling s philosophy and its repercussions, see bowie, schelling, pp. 55 90. 237. scholem, origins, p. 439. apparently reflecting the influence of schelling, scholem uses the expressions indifferent with regard to the opposites and indifference of unity to render the notion of hashwa ah as applied to ein sof. as scholem emphasizes, the notion of god s indistinctness implies the e

if eret yisra el, ch. 8, p. 132; idem, derekh hayyim, pp. 356, 434, 641. see also derashot maharal mi-pra ag, p. 31, where torah is designated sekhel iyyuni, the theoretical intellect. see ibid, pp. 8, 49, and esp. 54 55, where the rabbinic maxim that torah is not sustained except by one who kills himself over it (babylonian talmud, shabbat 83b, is interpreted in the following way: since torah is the absolute intellect [sekhel gamur, and the intellect is entirely separate from the body, how is it possible for two opposites to be in one subject, that is, the torah, which is an absolute intellect, and man who is 212 notes to pages 64 66 corporeal? therefore, it is impossible for the torah to exist except in one who kills himself and removes his body entirely. however, when one removes his bo

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