Michael Wynn's Occult Reference Library
THE ANGLE,THE ANGLES

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y balanced, or self-balancing at all times. ow in the opening in the upper left-hand corner (between earth and air) we place the next card. this card again would be attributed to air. but this is the influences surrounding the situation, or the spiritual influences directly affecting the mundane plane. the next particular card would go to the upper right-hand corner (between air and fire); his is the angle of fire. again we have the influences that surround the situation, or how it filters from the spiritual into the mundane. the next card is placed in the lower right-hand corner (between fire and water). his is the angle of water. this particular card explains the influences around the situation from a higher level, or spiritual standpoint. the final card is placed in the lower left-hand

ALEISTER CROWLEY ACROSS THE GULF

all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good fortune i found and wedged myself into a narrow pylon, too deep for him to reach me, though i could not go through, for the door was closed upon me. and in the angle of the door was an old sword disused. this was too heavy for me to wield with ease; yet i lifted it, an struck feebly at the claws of he bear. so much i wounded him that in his pain he dropped and withdrew and began to lick his paws. thus he forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrust the sword down it. he tossed his h

ALEISTER CROWLEY LIBER CHANOKH

nually on the earth. thus you are become the skirts of justice and truth. in the name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [ma

ings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose o

e the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the

d a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe qui-inu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahile rita od miame

apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balatoha: goho iad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso!

there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada sobolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobra

th his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with diamonds, and upon their heads are marble stones.*9 happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and not your vials: for the time is such as requireth comfort. the angle of b of d in the tablet of d. the lord of the winds and breezes, the king of the spirits of air. the tenth key coraxo cahisi coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa od salaberoxa cynuxire faboanu. vaunala cahisa conusata das daox cocasa ol oanio yore vohi

that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any* time here.10 one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe! woe! woe! woe! woe! yea, woe be to the earth, for her iniquity is, was, and shall be great. come away! but not your mighty sounds! the angle of d of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!11 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoath

cried aloud: come away from the house of death! and they gathered themselves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range13 in the south and

hoathahe i a i d a! o ye that range13 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors, that the lord may be magnified, whose name amongst ye is wrath. move! i say, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of b of c in the tablet of c. the lord of the waves and the waters, the king of the hosts of the sea* v.l. any echoing time between. the forty-eight keys or calls 30 the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonu-sahi-toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale

cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of sin: making men drunken which are empty: behold the promise of god, and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation;14 for i am the servant of the same your god, the true worshipper of the highest. the angle of d of e in the tablet of e. the prince of the chariot of earth. the fourteenth key noroni bajihie pasahasa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye sons of fury, the daughters of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

alls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is probably unavailable, ask me to show you the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

yet are not measurable in terms of that series. such numbers are themselves parts of a continuum of their own, which interpenetrates the series of integers without touching it, at least necessarily. for example: the tangents of angles made by the separation of two lines from coincidence to perpendicularity, increases constantly from zero to infinity. but almost the only integral value is found at the angle of 45 degrees where it is unity. it may be said that there is an infinite number of such series, each possessing the same property of infinite divisibility. the ninety tangents of angles differing by one degree between zero and ninety may be multiplied sixty fold by taking the minute instead of the degree as the co-efficient of the progression, and these again sixty fold by introducing t

ALEISTER CROWLEY EQ I 5

f the mystery of zen. verily, i say unto thee, many are the adepts that have looked upon the back parts of my father, and cried "our eyes fail before the glory of thy countenance" and with that he gives the sign of the rending of the veil, and tears down the vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the crystal is a pyramid of ruby, like unto the great pyramid of gizeh. i am entered in by the little door thereof, and i am come into the chamber of the king, which is fashioned like unto the vault of the adepts, or rather it is fitting to say that the vault of the adepts is a vile imitation of it. for there are four sides to the chamber, whic

ALEISTER CROWLEY EQUINOX EQ I 2 2

e stolistes and dadouchos. once they pass round the temple in solemn procession: it is the foundation in darkness of the binah angle of the whole triangle of the ineffable light. the hierophant knocks once as then pass him, and the hiereus does likewise, as the affirmations of mercy and vengeance respectively. a second time they pass the hierophant affirming the commencement of the formulation of the angle of chokmah. the "kerux" then bars the candidate's passage to the west, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the west" 21 a later edition of the ritual, issued subsequent to the horos scandals, reads "an awful and avenging punitive current &c. thus indicating that the natural man cannot even obtain the understanding of the "son" of osiris

therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter the path of the east" this barring of the path is an extension of the meaning of the previous one, and the commencement of the formulation of the angle of kether. once again is the candidate purified with water and consecrated by fire; and the 256 hoodwink is slipped up to give a glimpse of the light as dimly seen through darkness yet heralding a glory which is in the beyond. the "hierophant" then slowly lowering his sceptre, says "child of earth! remember that unbalanced force is evil. unbalanced mercy is but weakness: unbalanced sever

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

fare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will move in harmonious unison, producing a form geometrically accurate. browning had hold of a part of this truth when he wrote "all's change, but permanence as well..and continued "truth inside, and outside, truth also; and between each, falsehood that is change, as truth is perman

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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 standpoint of its place in the scheme of things. we have considered this matter of etherics from the angle of correspondences, and have traced analogies in the system, the planet, and man. we have seen that it formed the foundation of the dense physical form, and in itself constituted a most important link between- 49- a treatise on cosmic fire copyright 1998 lucis trust a. physical man, and the emotional or astral plane. b. planetary man, and essential emotional quality. c. the logos, the gr

ndences and reactions may perhaps be realised. we will need to bear carefully in mind when studying this matter, that all the diseases of the etheric body will appertain to its threefold purpose and be either: a. functional and thereby affecting its apprehension of prana, b. organic, and thereby affecting its distribution of prana, c. static, and thereby affecting the web, when viewed solely from the angle of providing a physical ring-pass-not, and acting as a separator between the physical and the astral. these three different groups of functions or purposes are each of paramount interest, lead to totally different results, and react in a different manner both outwardly and inwardly. viewed from the planetary standpoint the same conditions will be perceived, and the etheric planetary body

e 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 and the angle of vision. we have considered them thus in answering question six because we have sought to emphasise and to impress clearly upon our minds that the three lines of development must be remembered when considering the evolution of the manasaputras. 2. the objective development. this is sevenfold in evolution and in time, ninefold during obscuration, and tenfold at dissolution. macrocosmic

ane (our seven major planes) but necessarily also the cosmic astral plane. c. to attain to the consciousness of the centre in the body of the one about whom nought may be said. this centre is formed by the sphere of influence of a cosmic logos. in the body of a cosmic logos, a solar logos is a centre. we must bear in mind that this enumeration is given from the standpoint of the present, and from the angle of vision (relatively limited) of the heavenly man of our particular scheme, and that it is therefore circumscribed by his peculiar conditions, which govern the intelligence of the cells in his body; it is given from the point of view of differentiation and not of synthesis. a synthetic absorption proceeds eventually in connection with all these entities, and each undergoes a process, pa

up on the basic idea of spirit and matter, linked by intelligence. this has often been done. i but seek to emphasize that intelligence is the main quality of the logos; that it shows as will, as desire or wisdom, and as activity; and that the reason for this is due to the work earlier accomplished by the cosmic entity, involving cycles which have passed into the dim mist of retrospect, even from the angle of vision of a solar logos. this developed manasic principle is the intelligent purpose that is bringing about at-one-ment on each plane of the solar system in connection with the subplanes. it will eventually bring about the synthesis of all the planes, and thus bring the cosmic physical plane, as a unified whole, under the complete control of that cosmic entity who is seeking expressio

that threefold manifestation we call a solar system, or the body logoic. on this third plane that intelligent principle demonstrates as coherent activity, either systemic, planetary, or monadic, and also as the triple vibration of spirit-matter-intelligence, sounding as the threefold sacred word, or electricity manifesting as sound. we have here an interesting sequence or inversion, according to the angle of vision, involving the planes as we know them: electricity as vibratory impulse. this causes the aggregation of matter, and its activity within- 186- a treatise on cosmic fire copyright 1998 lucis trust certain bounds, or its awakening to activity within the solar ring-pass-not. this is the first syllable of the sacred word. electricity as light, causing spheroidal objectivity. this is

mination, 4. in healing, are but the working out on the physical plane of paralleling utilisation of buddhic electrical force. it might here be asked why colour primarily is spoken of as the buddhic manifestation of electricity. we are employing the word "colour" here in its original and basic sense as "that which veils" colour veils the sevenfold differentiation of logoic manifestation and, from the angle of vision of man in the three worlds, can be seen only in its full significance on the buddhic plane. all fire and electrical display will be seen to embody the seven colours. again another correspondence between the fourth cosmic ether and the fourth physical ether lies in the fact that they are both primarily concerned with the work of the great builders, bearing in mind that they buil

a solar system, and, curiously enough, anent the planes themselves. for instance, in connection with the earth scheme we have a positive polarity of a temporary nature based on the type of incarnation our particular heavenly man is undergoing on our planet. by this is meant that there are masculine and feminine incarnations undergone by heavenly men as by men, considering the entire subject from the angle of electrical polarity and not from sex as understood in connection with the physical body. venus is negatively polarised, and hence it became possible for a mysterious absorption by the earth of venusian force. again in this connection the question of sex may serve to elucidate. the karmic tie between the two heavenly men one in a positive incarnation and the other in a negative caused

sser bodies which are included in the solar ring-pass-not. a man is a coherent unit in objective manifestation for very brief periods on the physical plane simply because as yet he works only through manas and not through wisdom. his cycles are consequently soon run, and gone like a flash in the night. a planetary logos, who is perfected manas and works through wisdom, has longer cycles, and from the angle of vision of man endures for aeons; his life is the basis of the comparative permanence of the egoic cycles of man. the cycle of objectivity of a solar logos persists for the greater mahamanvantara or solar cycle because it is based on will as well as on wisdom and manas. therefore, it will be apparent that: a. manas or intelligence is the basis of the separative manifestation of man. b

in of the venusian influence to our chain, and to our planet, with the subsequent stimulation of certain groups in the fourth creative hierarchy, the human, caused a paralleling event of even greater magnitude in the venus scheme. this affected the sixth hierarchy, one of the deva hierarchies, dwelling in the venus scheme. this stimulation emanated via our sixth chain (or the second according to the angle of vision) and affected a corresponding chain in the venus scheme. the magnitude of the difference may be seen in the fact that in our case one globe alone was affected, whereas the influence of our scheme on the venusian was such that an entire chain was stimulated. this was brought about through the positive polarity of the heavenly man of the earth scheme. therefore, enlarging the con

d the earth. this caused an acceleration of vibration, and enabled the heavenly man of our scheme to take a minor initiation, and to set about his preparations for a major initiation. next, it should also be remembered that in considering this matter we must be careful to view it not only as it affects our own globe and its present humanity, but from the systemic and cosmic point of view, or from the angle of its importance to a planetary logos and a solar logos. hence it is a fact that this event was not only the result of the taking of a minor initiation by our earth logos, but in the venus scheme it was signalised by the taking of a major initiation by the venusian planetary logos on his fifth chain. in connection with a solar logos it followed upon the stimulation of one of his centres

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

their particular age, given the needed teaching for the unfoldment in the minds of men of the god-idea, and so led humanity forward along the path of spiritual perception. the exoteric result of their lives is to be seen in the great organized religions. in the training of the highly developed individuals, however, the masses throughout asia have been neglected, and the system, consequently (from the angle of racial development, leaves much to be desired. the defects of the system are the development of visionary and impractical tendencies. the mystic is frequently unable to cope with his environment, and where the emphasis is laid entirely upon the subjective side of life, the physical welfare of the individual and the race is neglected and overlooked. the masses are left to struggle in t

the mind should cease to register any form activity whatsoever, no matter of how high an order, but should begin to register impressions emanating from that steadily manifesting factor which we call (for lack of a better term) the mind of god, the universal mind. this mind is distinguished by a sense of wholeness, and of synthesis. the entire history of evolving humanity might be considered from the angle of this plan concept, and the focus of interest might be noted to be that of a growing consciousness in man of a universe which is a revelation of a life and of deity, and in which mankind plays its part in the greater whole. ludwig fischer calls our attention to the fact that all our faculties "are founded on the mysterious and unconscious something which dominates the whole of our inte

arch in these words "an idea is a being incorporeal, which has no subsistence of itself, but gives figure and form unto shapeless matter and becomes the cause of the manifestation (de placit. philos) these are significant words and hold much information for the student of this ancient technique of meditation- 105- from intellect to intuition copyright 1998 lucis trust the goal of meditation, from the angle of the mind, might therefore, be stated to be the attainment of the world of ideas; from the angle of the soul, it is the identification of the individual soul with the world originator of all ideas. through mind control, we become aware of the ideas which lie back of our world evolution, and the manifestation (through matter) of the form that they take. through meditation, we contact a

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

realise that there is ever a flowing in, a vitalising and a stimulating which is followed by a flowing out as sure and as inevitable as the immutable laws of force. this ebb and flow can be seen functioning in the processes of death and incarnation. it can be seen also over the entire process of a man's lives, for some lives can be seen to be apparently static and uneventful, slow and inert from the angle of the soul's experience, whilst others are vibrant, full of experience and of growth. this should be remembered by all of you who are workers when you are seeking to help others to live rightly. are they on the ebb or are they being subjected to the flow of the soul energy? are they passing through a period of temporary quiescence, preparatory to greater impulse and effort, so that the

actuated by personality attraction, and the motive of reward. until there is this awakening in the heart, he cannot be trusted to wield the creative powers of the throat centre, for they would be subordinated to self-aggrandisement and ambitions of various kinds. here it should be noted that none of these unfoldments can ever be approached from the standpoint of complete static passivity or from the angle of an entirely new undertaking. we are in process of evolution. certain aspects of our force centres are already awakened, and functioning in relation to the form aspect, but are not yet expressing soul qualities. we have behind us a long and fruitful past. we are none of us purely selfish or separative. human society is now cohesive and inter-dependent. humanity, as a whole, has already

ill mean but little; they can be read from the standpoint of the aspirant, and will then convey certain practical ideas which are susceptible of daily application and can be wrought out in the crucible of life experience. they will achieve meaning as the aspirant learns to handle energies, to work in mental matter and to cooperate creatively with the purpose underlying the evolutionary plan. from the angle of vision of the disciple, these rules carry certain potent instructions and will lead him to an understanding of the process of the creative work in nature, which is necessarily sealed to the mind of the aspirant. as to the comprehension of the initiate, these words convey definite commands which only his illumined intuition can rightly interpret. with the higher grades of intelligences

s and will lead him to an understanding of the process of the creative work in nature, which is necessarily sealed to the mind of the aspirant. as to the comprehension of the initiate, these words convey definite commands which only his illumined intuition can rightly interpret. with the higher grades of intelligences we need not concern ourselves. we will consider this rule therefore solely from the angle of vision of the average aspirant, leaving other interpretations to those individuals who have the internal equipment which will enable them to understand. i. ascertain the formula which will confine the lives within the ensphering wall. all forms in nature, as we well know, are made up of myriads of tiny lives, holding a certain measure of awareness, of rhythm, and of coherency accordin

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

rsoul" we shall, from the outset, accept the fact of the soul. we shall not consider the arguments for or against the hypothesis of there being a soul-universal, cosmic, and divine, or individual and human. for our purposes of discussion, the soul exists, and its intrinsic reality is assumed, as a basic and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, this expression of its laws and tradition, its nature, origin and potentialities will become a gradually deepening and experienc

s the qualities of response and of radiation. only when, in the creative and evolutionary process, these two are brought into conjunction and fusion does the soul appear and give to these two aspects of divinity the opportunity to manifest as a trinity and the chance to demonstrate sentient activity and magnetic radiatory light. as all that we shall posit in this treatise is to be approached from the angle of human evolution, it might be stated that only when the soul aspect is dominant is the response apparatus (the form nature of man) fulfilling its complete destiny, and only then does true magnetic radiation and the pure shining forth of light- 88- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust become possible. symbolically, in the early stages

might be stated that only when the soul aspect is dominant is the response apparatus (the form nature of man) fulfilling its complete destiny, and only then does true magnetic radiation and the pure shining forth of light- 88- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust become possible. symbolically, in the early stages of human evolution, man is, from the angle of consciousness, relatively unresponsive and unconscious, as is matter in its early stages in the formative process. the achievement of full awareness is of course the goal of the evolutionary process. again symbolically speaking, the unevolved man emits or manifests no light. the light in the head is invisible, though the clairvoyant investigators would see the dim glow of the light wi

t glowing with an increasingly brighter light, though this does happen in a few cases in the universe. but it means that, from the standpoint of a clairvoyant vision, the etheric planetary body will grow in vivid radiation and glory as that radiation expresses more and more the true light of the soul. the soul is light essentially, both literally from the vibratory angle, and philosophically from the angle of constituting the true medium of knowledge. the soul is light symbolically, for it is like the rays of the sun, which pour out into the darkness; the soul, through the medium of the brain, causes revelation. it throws its light into the brain, and thus the way of the human being becomes increasingly illumined. the brain is like the eye of the soul, looking out into the physical world

whole. the kingdoms which we shall consider in connection with the rays may be enumerated under the following terms: 1. the mineral kingdom. vii 2. the vegetable kingdom. vi 3. the animal kingdom. v 4. the kingdom of men. iv 5. the kingdom of souls. iii 6. the kingdom of planetary lives. ii 7. the kingdom of solar lives. i these kingdoms might be regarded as differentiations of the one life, from the angle of: 1. phenomenal appearance, objective manifestation, or the externalisation of the solar logos. 2. consciousness or sensitivity to the expression of quality, through the medium of the phenomenal appearance. certain of the rays, as might be expected, are more responsible than certain others for the qualifying of any particular kingdom. their effect is paramount in its determination. the

n be seen in the great transition and transformation, allotropically brought about, from the carbon stage to that of the perfect diamond. a further qualitative stage can be seen as the radiation or the throwing off of rays, as in radium. that there are three stages in the evolutionary processes in the mineral kingdom must be borne in mind, and these (though apparently unrelated to each other from the angle of modern science) are nevertheless subjectively and essentially part of a tremendous inner process. these stages are the correspondences in the mineral kingdom to the stages of animal consciousness, of self-consciousness, and of the radiant group consciousness of the soul. there is a fourth stage of potency or of organised expressed power, but this lies ahead, and is the analogy in this

of self-initiated influences, or the magnetic radiation of that particular kingdom, is an expression of that entity's basic quality or qualities, the aura of that entity's personality. two rays govern each kingdom in nature, except in the case of the vegetable kingdom, where three rays indicate the nature of that kingdom's life. students will possibly find it helpful to consider this problem from the angle of analogy, and to realise that they (as well as every other human being) are governed or actuated by two rays, i.e, the personality ray and the egoic ray. after the third initiation, the disciple has three rays active in him, for the ray of the monad begins then to make its presence felt. an analogous condition is found in all the kingdoms in nature. two rays are dominant in each kingdo

"the darkened sparks" b. those awakened to the condition of individuality. these are called "the flickering lights" c. those awakened to the knowledge of the soul. these are called "the radiant sons of light" 5. the division of humanity into three types of aspirants: a. those watched from a distance by the guiding hierarchy. b. those awakened by and attracted to the hierarchy. c. those who, from the angle of the personality, belong to the world of forces, but are awakened souls whose consciousness is being integrated into, that of the hierarchy. these are the new group of world servers. to these three last groups the hierarchy itself may well be added- 205- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the table as a whole shows the main division

outstanding influence in our solar system, is the great cosmic second ray of love-wisdom, a dual ray, that is, a ray combining two great cosmic principles and energies. it is the ray which governs the "personality" of our solar logos, if such an expression may be used, and (because it is dual) it indicates both his personality and soul rays, which in him are now so balanced and blended that, from the angle of humanity, they constitute the major ray, the one ray. this major ray determines both his quality and his purpose. every unit of life and every form in manifestation is governed by this second ray. basically speaking, the energy of love, expressed with wisdom, is the line of least resistance for the manifested lives in our solar system. this ray qualifies the life of all the planets, a

d intellectual interest in all types of phenomena. this tendency to be active will go on increasing and intensifying until the aryan race will merge into the coming major root-race, for which we have as yet no name, though we recognise that in that race the intellect will serve the intuition. human activity is now regarded as having reached an incredible speed and intensity of vibration, yet from the angle of the world knowers it is only just beginning to express itself, and is relatively feeble as yet. the growth of the tendency to vital speed can be noted if history is studied, and the pace at which man now lives, and the complexity and the many dynamic interests of his life, may be compared with those of the average man two hundred years ago. the last twenty-five years of man's history

ty by the fourth ray. this is essentially the true apostolic succession, for it provides a triple line of directed energy. this produces the human manifestation on the fourth globe of our earth chain, and in this fourth round is responsible for the tremendous crisis with which our present humanity is confronted. the conflict aspect of the process is at its height, nay, has passed its height, from the angle of physical plane expression. this situation and this triple influence, producing the manifestation of the sons of god, is summed up for us in the terse words of the old commentary, when we remember that they express the long agony of humanity's test, and the opening to man of the door into the fifth kingdom of spiritual being. they include therefore, in their meaning, his goal and objec

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

erms and in a more vital way. those leaders who mould the spirits of men are holding the doors wide open, and through them mankind will he obliged to pass, rapidly if it will listen, but inevitably, whether it now hears or no. our theme therefore gradually emerges in our consciousness. we can see that it must be approached from two major angles. we shall study these five initiations of jesus from the angle, first of all, of the individual aspirant, so that it may become apparent that, as children of god, we can all participate in what the christ went through. one of the interesting things which appear as we study the life of christ and note how the divine plan for that life was progressively registered in his consciousness, is that at first he only dimly sensed what he had to do. the ideas

"26 and yet essentially and utterly human at the same time. people make these statements, but they are apt to forget the implications. they affirm with decision their point of view, and omit to carry their attitude to a logical conclusion. the inference is that we are allowed to know about the temptation in order to teach us, as human beings, a needed lesson; let us therefore study the story from the angle of christ's humanity, never forgetting that he had learned obedience to the divine spirit, the soul in man, and was in control of his body of manifestation. he was "in all points tempted like as we are, yet without sin;"27 he came in a human body, and was subject to human conditions as also we are; he suffered and agonised; he felt irritation, and was conditioned by his body, his environ

lved the problem of divinity as a whole does not present itself. he can be preoccupied only with the detail, with the problem in the immediate foreground of his life. this he handles or not, as the case may be by the light of conscience. for the disciple, the detail assumes less importance, and the general truth of his sonship begins slowly to concern him. he then handles his life conditions from the angle of that theory. for a perfected son of god, such as the christ, or for the man nearing perfection, the problem must be handled as a whole, and the life problem must be considered from the angle of divinity itself. such was the issue with christ, and such the implications hidden in the devil's threefold "if" rightly or wrongly, it seems to me that we have erred in interpreting all truth f

angle of that theory. for a perfected son of god, such as the christ, or for the man nearing perfection, the problem must be handled as a whole, and the life problem must be considered from the angle of divinity itself. such was the issue with christ, and such the implications hidden in the devil's threefold "if" rightly or wrongly, it seems to me that we have erred in interpreting all truth from the angle of the mediocre. that is what has been done. truth is capable of interpretation in many ways. those who are simply physical-emotional beings, with therefore little vision, require the protection of theology, despite its imperfections and dogmatic or untenable assertions. this they need, and the responsibility of those who administer dogmas to the "little ones" of the race is great. truth

to calvary copyright 1998 lucis trust solution of the problem lies in a revaluation of life and a re-education in the underlying principles of living, is one entirely astray and to be regarded as a fool? many will so regard one. but the solving of man's problem solely in terms of his physical needs may only succeed in plunging him more deeply in a material marsh. meeting his demands entirely from the angle of bread and butter may be much needed. it is. but it should be accompanied with something which will meet the need of the whole man, and not simply that of his body and its desires. there are things which matter essentially to man, which are of greater moment and value than the things which concern the form, even if he himself does not realise it. christ gave a little time to the feedin

is written, he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. jesus said unto him, it is written again, thou shalt not tempt the lord thy god."42 it is essential for the right understanding of this temptation that we remember our earlier distinction that such passages in the bible are interpreted from the angle of the souls involved. christ meets the devil on the ground of his divine nature. if thou art the son of god, take advantage of the fatherhood of god, and cast thyself down. this temptation is different from the first, though it appears to embody the same type of test. the clue to this is found in christ's answer, where he takes his stand upon his divinity. this he did not do in the earl

sible synthesis. he then becomes a personality. he thinks. he decides. he determines. he assumes control of his life and becomes not only an originating centre of activity but an impressive influence in the world. it is the coming in, with power, of the mind quality, and the capacity to think, which make this possible. it is this insistence upon thought, and this determination to handle life from the angle of mind and not of emotion, which distinguish a "personality" from the rank and file of human beings. the man who thinks and who acts upon the resolutions and incentives which have their origin in duly considered thought-realities becomes, in time, a "personality" and begins to sway other minds. he exercises a definite influence upon other people. yet overseeing the personality is the in

orld order- 105- from bethlehem to calvary copyright 1998 lucis trust it is of supreme value for us to realise that what christ really did was to usher in the era of service, even if we are only beginning today (two thousand years after he set us an example) to grasp the implications of that word so widely used. we have been apt to regard salvation in terms of the individual, and to study it from the angle of individual salvation. this attitude must end if we are ever to understand the christ spirit. a great japanese asks the poignant question "what is the primary aim of a religion worthy of existence" and goes on to tell us that it is salvation, but a salvation that "is pregnant with relief and redress of life and of the world."31 service is becoming more and more an objective in all huma

liness such as he could not previously conceive. he follows in the footsteps of his master, being crucified before men and deserted both by his fellowmen and by the comforting presence of the divine self upon which he has learnt to rely. yet because christ entered thus into the place of outer darkness, and felt entirely deserted of all that had hitherto meant so much to him, both humanly and from the angle of divinity, he has enabled us to gauge the value of the experience, and has shown us that only through this place of outer darkness, which the mystics have justifiably called "the dark night of the soul" can we truly enter into the blessed companionship of the kingdom. many books have been written about this experience, but it is rare far rarer than the literature of the mystics would h

used all lodgement in their consciousness, and they will not consider its possibility, so that when it comes, it catches them unawares; they are left helpless and unable to do more than simply die. the christian attitude, as a rule, is more definitely an acceptance of the will of god, with the resolution to regard the happening as therefore the best of happenings, even if it does not seem so from the angle of environment and circumstance. a steadfast belief in god and his predestined purpose for the individual carries them triumphantly through the gate of death, but if one told them that this was simply another form of the fatalism of the eastern thinker, and a fixed belief in an unalterable destiny, they would regard it as untrue. they hide behind the name of god. death can, however, be m

me person, only with added powers. may it not be the same with ourselves? may not death simply remove limitation in the physical sense, leaving us with enhanced sensibilities and a clearer sense of values? this life has moulded us and wrought us into certain definite expressions in form and quality, and these, rightly or wrongly, constitute that which is the self, that which is the real man, from the angle of human life. there is something in us that refuses final identification with the physical form, in spite of what science and the inexperienced may tell us. an intuitive, substantial inner self steadily and universally repudiates annihilation, and holds firmly to the belief that the search and the goal, the values perceived and for which we struggle, must somewhere, some time, in some m

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

exists. more cannot be said, for until that initiation is experienced it would not be understood. to bring more light upon this question of the triple expansion of consciousness (for all these crises are aspects of one great unfolding purpose or process) which we call individualisation, initiation, and identification, it should be borne in mind that these words connote something to us today from the angle of our present point in evolution, from our inherited teaching and thought habits, and from the standpoint of modern knowledge and terminologies. later they may appear in a totally different light when we know more and the race has advanced further into the light. but from the light which streams forth from that larger synthesis, and from the angle of vision of those whose consciousness

but from the light which streams forth from that larger synthesis, and from the angle of vision of those whose consciousness is higher and greater and more inclusive than the human, the significance of these words may appear totally different. definition is simply the expression of the immediate understanding of a human mind. but a definition may later be seen to be imperfect and even false, from the angle of a wider knowledge and a more inclusive grasp of wholes (just as is the case with a so-called fact. hence all definition, and eventually all facts, will be known to be temporary; all exegesis is but passing in its usefulness. the basic truths of today may be seen later as simply aspects of still greater truths, and when the greater truth is grasped, the significance and the interpretat

lt by the soul or solar angel, is that which normally colours the appearance. later, this inherent quality of the appearance changes, and it is the quality nature of deity (as expressed in the soul) which obliterates the quality of the forms. during the stage wherein it is the quality of matter which is the paramount influence, that material radiance makes itself felt in a triple form. these from the angle of the entire sweep of the evolutionary process, and as far as the human personality is concerned appear sequentially, and qualify the matter aspect with its three major presentations: 1. the quality of physical substance. during this stage of development, the man is almost entirely physical in his reactions and completely under the ray of his physical body. this is the correspondence in

it corresponds to the stage of maturity in the individual. the ray of the mind has a very close relation to the solar angel, and there is a peculiar affiliation between the angel of the presence and the mental man. it is this deep-seated, though oft unrecognised, interplay and cultivated intercourse, which produces the at-one-ment between the soul and its mechanism, man in the three worlds. from the angle of these three ray influences, we have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer tier of petals in

n the three worlds, is the story of the various types of energy which are being- 34- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust magnetically related to each other and which are temporarily subordinated to varying aspects of force, in order to produce those fields of magnetic activity wherein certain needed rates of vibration may be established. from the angle of the initiates of the ageless wisdom, the story of man, the aspirant, is the story of his response to, or repulse of, applied energies. the fact that the interplay between different types of energy results in the formation of those aggregations or condensations of force which we call bodies, sheaths or vehicles (material or immaterial) is incidental to the main issue, which is the deve

a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust mind and brain of man during any particular epoch. it might, therefore, be thought that these patterns or fundamental ideas which take shape and appear to control the "way of a man on earth, as it is esoterically called, produce the conditioning here discussed. literally and curiously, this is not so. from the angle of esoteric thought, conditioning (if rightly understood) concerns the response, innate and inherent, of matter or substance, to the pattern. it might be said that the pattern evokes and awakens response, but that the conditioning of the resultant activity is determined by the quality of the response apparatus. this quality is inherent in the substance itself, and the interplay between t

n of the pattern and the conditioned form is achieved, the transfiguration of the initiate takes place, leading to that final crisis wherein the two are known as one, and the form nature (including in this phase the causal body as well as the lower vehicles) then is dispersed and disappears. the early stages of human development are as in all else in nature, apparently inchoate and formless, from the angle of the true pattern, existing eternal in the heavens. there is a physical form, but the inner, fluid, subjective nature, emotional and mental, in no way conforms to the pattern, and, therefore, the outer form is also inadequate. but crisis after crisis occurs, and the inner form nature responds more definitely and precisely to the outer impact of the soul impetus (note this paradoxical p

f substance from which to build the forms for manifestation. as regards the methods, techniques and types of substance used by souls on the remaining four minor rays, they are necessarily qualified by the characteristics of the third major ray, which eventually synthesises them. the following tabulation is an attempt to define that which it is almost impossible to make intelligible in words. from the angle of the illumined occultist it is meaningless, even more than it is to the average student, because as yet the mystery of electricity and the true nature of electrical phenomena (than which there is naught else) is at this time an unrevealed secret, even to the most advanced of the modern scientists. ray energy technique quality source 1..power or will. grasping. dynamic purpose. dynamica

ther progress possible. herein lies a. our service to god, through sacrifice and death; b. our service to other souls, through deliberate self-sacrificing purpose; c. our service to other forms of life in other kingdoms- 58- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust all this involves the death and sacrifice of a son of god, a solar angel, for, from the angle of deity, descent into matter, manifestation through form, the taking of a body, extension of consciousness through the process of incarnation, are all occultly considered to be death. but the angels "chose to die, and in dying, lived" through their sacrifice, matter is lifted up into heaven. it is this theme which fills the pages of the secret doctrine, and which is discussed in greater

work of salvage, of restitution, or renovation and revelation, and, through the sacrifice of themselves, they accomplish it. as such, they must be recognised for what they are. now they are misunderstood, misinterpreted, and judged by their mistakes more than by their aims. but they are dedicated souls. they rescue; they lift; they integrate; they illumine; and the net result of their work, from the angle of ultimate history, is good. this law of sacrifice and the impulse to give can also be traced throughout every kingdom in nature. it is typified for us in the basic sacrifices which take place between the various kingdoms. the essential qualities of the minerals and chemicals of the earth are an instance in point. they are needed by other forms of life and are donated to man through the

e conscious contact existing between the many aspects of the one soul. i have expressed this phrase with care. this law of magnetic impulse governs the relation, the interplay, the intercourse, and the interpenetration between the seven groups of souls on the higher levels of the mental plane which constitute the first of the major form differentiations. these we can only study intelligently from the angle of the seven ray groups, as they compose the spiritual aspect of the human family. this law governs also the relationships between souls, who, whilst in manifestation through form, are en rapport with each other. it is a law, therefore, which concerns the inter-relation of all souls within the periphery of what the christians call "the kingdom of god" through a right understanding of thi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

es dissatisfying. these truths of self-analysis are seldom definitely faced or formulated by any of you and, therefore (because i seek to help you) i formulate them for you and face you with them. it is hard for intelligent men and women to see others closely associated with them dealing with life and problems from a totally different angle to their own handling them in a weak or stupid way (from the angle of the disciple) and making apparently serious errors in judgment or technique. yet, brother of old, why are you so sure that you are right and that your point of view is necessarily correct? it may be that your slant on life and your interpretation of a situation needs readjustment and that your motives and attitudes could be more elevated or purer. and even if they are for you the high

s trust 1. through the life of meditation. 2. through the control of the astral body. increasingly must your inner life be lived upon the mental plane. steadily and without descent must the attitude of meditation be held not for a few minutes each morning or at specific moments throughout the day, but constantly, all day long. it infers a constant orientation to life and the handling of life from the angle of the soul. this does not refer to what is so often referred to as "turning one's back upon the world" the disciple faces the world but he faces it from the level of the soul, looking clear-eyed upon the world of human affairs "in the world, yet not of the world" is the right attitude expressed for us by the christ. increasingly must the normal and powerful life of the emotional, astral

ld well be: what is the difference between this work which i am suggesting to you and the work of the lodge of the lords of form? none whatsoever, except in motive and the point from which you must endeavour to work. the lords of form work entirely on and from the lower levels of the mental plane and with the energy of knowledge. the love aspect of the soul itself is inactive and, therefore, from the angle and vision of the great white lodge, motives are wrong and the objectives are selfish ones. this is true both of individuals and groups. forget not that these lords of form are souls of great age and unique blindness. but that later, in some far distant cycle, and when karma has worked upon them and the great law has exacted full payment for all wrong done, that they too will begin to de

m a poised point of action) the currents of this mind-stuff are set in motion between certain points by the will and the carefully expressed and formulated idea in the mind of the thinker. a certain portion of this mind-stuff (already in motion) is built into form and then travels along the current, as set up between the two points. the telepathic worker, such as, for instance, myself, works from the angle of the mind of the transmitter and that of the recipient, establishing first of all a current of rapport (which you sometimes call "sensing the tibetan's vibration; along that current, i send the impression, the idea or the thoughtform which i seek to see impinging first of all upon your minds and then if you are capable of such alignment upon your brains. this process can be either rapi

on or the glamour to die of attrition, because- 68- discipleship in the new age- volume i copyright 1998 lucis trust deprived of the "feeding-power" of the attention. the whole history of true emotional control is to be found in the sentence just given. the process of achieving this control constitutes one of the most difficult periods in the life of the disciple and quite one of the longest from the angle of time. for this you should be prepared. particularly is it difficult at this time to triumph over emotion because of the intense emotional condition of the entire human family and the widespread fear and terror for which the energy of the black lodge of adepts is responsible. this definitely complicates your problem and that of all disciples: it tends to foster a most potent glamour. s

d over a very long period of time, to bring it about. a master does not lightly admit a disciple to his group and once having done so, the situation is irrevocable from the standpoint of the master. any delay in progress and any final severance comes entirely from the pupil. there may be a temporary suspension of communication and this may last throughout one life; that, however, is not long from the angle of the soul; it is but a flash of small moment and significance in the long career of the soul. it looms as large and important in the personality life but may signify only the grasping of opportunity in the eternal now of the soul. i have, therefore, been near you and watched at intervals the tide of life roll over you; i have noted your progress and your delay. i have watched you succe

consciousness of your group brothers. your diary will interest others and be the guarantee to you of your own development. you have made real progress, brother of mine, but have only, however, broken ground. for the remainder of your life prepare for the future. work at the development of a greater psychic response to life itself and to that inner awareness which will make you react to need from the angle of a rounded out equipment; it will be of a psychical nature which can identify itself with the reactions of others and a mental stability which will enable you to work as a soul. thus you will learn to avail yourself of the knowledge, gained psychically, and to serve with increased effectiveness. later, i will (if you progress in sensitivity) train you in the art of psychometry, but the

at your acquiescence in the matter has been quite voluntary and that you have signified your willingness to make the needed effort after debating the matter for more than a year. that is all that i ask of you. i would remind you also that in my attitude towards my groups of disciples (some of which have been working with me for many years) i am simply prompted by a keen desire to aid you all from the angle of my wider experience and to make suggestions. these can be followed or not as the disciple may desire. it is, however, wise to make the effort and to give me the opportunity by a temporary acquiescence and a voluntary obedience to prove to you that there is a purpose and a planned understanding behind my proposed technique of training. will you, therefore, be willing to try out my sugg

u. your true vitalisation must come from the soul. you will not get it from excessive sleep and this is surely proved to you, for you sleep much and yet are ever tired. forget not that a weakened etheric body is easily drained by other people though they do this quite unconsciously. therefore, for you, close contact with others is not desirable not only from the standpoint of your health but from the angle of the status which you have reached upon the path of discipleship- 106- discipleship in the new age- volume i copyright 1998 lucis trust your aura requires sealing (if i may use so unusual a term) and the leakage now present can then be stopped. this cannot be done, occultly speaking, until you have made some changes in your life. close inter-mingling with the auras of other people caus

w age- volume i copyright 1998 lucis trust usefulness in service. secondly, i want you to lay emphasis in your meditation on the simple, and apparently elementary, stage of alignment. the work of watching each day your use of energy, and your meditation practice in alignment will produce in you a greatly increased efficiency. your alignment is weak. your motives are all that could be desired from the angle of your knowledge; your devotion to the cause of humanity is equally right; your liking for your fellowmen is very real. your mind is active and alert, and you are deeply interested in life and in all that concerns human relations. but your coordination and your alignment are not good. the coordination factor is that which governs the integration of your personality mental, emotional and

to change and during this transition period you suffer much. but you have the task of making this transition and of embodying the love-wisdom force before the close of this life and, my brother, it is one requirement that you can fulfil. you can also guard yourself from too much suffering over others and over general life conditions and in this wise detachment your first ray energy can aid. from the angle of the mind, this soul activity and change of focus will force your idealistic tendencies to find expression in teaching. idealism is the major gift of the sixth ray force. teaching is an expression of second ray energy. this combination of idealism and of teaching is for you the way. from the angle of the emotional body, this transition marks a vital change from personal to impersonal w

ALICE A BAILEY13 PROBLEMS OF HUMANITY

demand for beauty, leisure and culture; it voices the opportunity to work creatively and passes gradually but inevitably into the stage where right human relations become of prime importance. today a great and unique opportunity faces every nation. hitherto the problem of psychological integration, of intelligent living, of spiritual growth and of divine revelation has been approached solely from the angle of man, the unit. owing to the scientific achievements of mankind (as a result of the unfolding human intellect, it is now possible to think in far wider terms and to see humanity in a truer perspective. our horizon is extending into infinity; our eyes are no longer focussed upon our immediate foreground. the family unit is now recognized in relation to the community, and the community i

y the recognition of the one world of which it is a part. this later involves also the taking of those steps which would enable it to enrich the whole world with its own individual contribution. these two activities national and international must proceed side by side with the emphasis upon the work of practical christianity, and not by dominant theologies and subtly imposed church controls. from the angle of the spiritual forces of light, the immediate world process should include: 1. the impending crisis of freedom. this involves free elections in all countries to determine the type of government, the national boundaries (where that problem exists) and a plebiscite of the people to determine their nationalities and loyalties. 2. the cleaning up process carried on in all the nations witho

s, russia, the united states, and the british commonwealth of nations stand together for the total good of humanity, or will they each proceed upon their separate way towards their own selfish objectives? will the smaller powers as well as the great powers be willing to relinquish some of their so-called sovereignty in the interests of the whole? will they attempt to view the world situation from the angle of humanity, or will they only see their own individual good? will they omit the constant carping criticism which has distinguished the past and which breeds a growing hatred, and recognize that all nations are made up of human beings, at different stages of evolution, and conditioned by their background, race and environment? will they be willing to leave each other free to shoulder ind

rder to live "reasonably well. we require so much more than our forefathers needed; we prefer a soft and relatively easy life; the pioneering spirit (which is the background of all nations) has faded, in most cases, into a soft civilization. this is particularly true of the western hemisphere. our standard of civilized living is far too high from the standpoint of possessions and far too low from the angle of the spiritual values or when subjected to an intelligent sense of proportion. our modern civilization will not stand up to the acid test of value. a nation is today regarded as civilized when it sets a value on mental development, when it puts a premium on analysis and criticism and when all its resources are directed towards the satisfying of physical desire, towards the production o

d of effort open to him, pointing out that apparent barriers to progress are only spurs to renewed endeavour. they will thus seek to "lead him out (the true meaning of the word "education) from any limiting condition and train him to think in terms of constructive world citizenship. growth and still more growth will be emphasized. the educator of the future will approach the problem of youth from the angle of the children's instinctual reaction, their intellectual capacity and their intuitional potentiality. in infancy and in the earlier school grades, the development of right instinctual reactions will be watched and cultivated; in the later grades, in what is equivalent to the high schools or the secondary schools, the intellectual unfoldment and control of the mental processes will be e

rimarily as is now usually the case with the training of the memory and the parrot-like recording of facts and dates and uncorrelated and ill-digested items of information. the history of the growth of man's perceptive faculties under differing national and racial conditions is of profound interest. the outstanding figures of history, literature and art and of religion will surely be studied from the angle of their effect and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilizatio

ers during the past several years and the situation around the coal fields both in the states and great britain. the exploitation of children increased. the sweat-shop flourished; modern capitalism came into its own and the sharp distinction between the very poor and the very rich became the- 43- problems of humanity copyright 1998 lucis trust outstanding characteristic of the victorian era. from the angle of the planned evolutionary and spiritual development of the human family, leading to civilized and cultural living and to fair play and equal opportunity for all, the situation could not have been worse. commercial selfishness and wild discontent flourished. the very rich flaunted their superior status in the faces of the very poor, paralleled with a patronizing paternalism. the spirit

practically already destroyed. but who will engineer the needed change and where is the leadership which will bring it about? it is a state of affairs which mankind itself must face as a whole; and by meeting and facing this basic expression of universal wrongdoing, humanity can bring about the needed change and is offered a new opportunity for right action, leading to right human relations. from the angle of our subject, the problem of the minorities, this sense of separateness (with its many far-reaching effects) falls into two major categories; these are so closely related that it is well-nigh impossible to consider them apart. first, there is the spirit of nationalism with its sense of sovereignty and its selfish desires and aspirations. this, in its worst aspect, sets one nation again

ade in the revelation of innate divinity in all its fullness that temporary differences become apparent. it is the temporary differences and the sins which ignorance and inexperience betray which have engrossed the attention of the churches to the exclusion of the penetrating, piercing vision of the divine in every man. it is the fact of brotherhood which the churches must begin to teach not from the angle of a transcendent god, an external unknowable father but from the angle of the divine life, eternally present in every human heart, and eternally struggling to express itself through individuals, nations and races. the true expression of this realized brotherhood must inevitably come through the establishing of right human relations and the cultivation of goodwill. churchmen have forgott

n) is likewise causing a revolt. something bigger and larger than individual desire and liberation is registered. many groups are wrestling with these changes and this is, in itself, most hopeful. in the aggregate of these groups within the churches or outside them is to be found the nucleus of the new world religion. to this should be added the activities of the spiritualistic movement, not from the angle of its emphasis upon phenomena (much of it is spurious or imaginative, but some of it realistic and true) but from the angle of its surety about human immortality and the evidence which it has collected. the spiritualists have not yet succeeded in proving immortality; they have succeeded in proving survival and have thus made a valuable contribution to the structure of the new world reli

from want, one of the major causes of war will disappear. where there is uneven distribution of the world's riches and where there is a situation in which some nations have or take everything and other nations lack the necessities of life, it is obvious that there is a trouble-breeding factor there and that something must be done. therefore we should deal with world unity and peace primarily from the angle of the economic problem. with the cessation of world war ii came the opportunity to inaugurate a new and better way of life, and to establish that security and peace for which all men ceaselessly long. three groups immediately appeared in the world: 1. the powerful, reactionary, conservative groups desirous of retaining as much of the past as possible, having great power and no vision. 2

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he age" has come. today he stands and waits, knowing that the hour has come when he will "see of the travail of his soul and be satisfied (is. liii.11- 19- the reappearance of the christ copyright 1998 lucis trust right through the spiritual succession of the sons of god, there is naught to be seen and felt but expectancy and preparation "the hierarchy waits" it has done all that is possible from the angle of the present opportunity. the christ stands in patient silence, attentive to the effort that will make his work materialise on earth and enable him to consummate the effort he made 2000 years ago in palestine. the buddha hovers over the planet, ready to play his part if the opportunity is offered to him by mankind. everything now depends upon the right action of the men of goodwill. fr

f that knowledge which is distinctive of our present civilisation and culture. past attainment is ever the guarantee of future possibility. as dispenser of the water of life, his work is most mysterious and not at all easy to comprehend. in his public work, two thousand years ago, he said "i am come that they may have life and that they may have it more abundantly (john x.10) the life aspect from the angle of the vision of christ expresses itself in three ways: 1. as physical life, nourishing the cells of the body. this life is found within each atom of substance as the central point of living light. 2. as livingness, seen as love and light within the heart. when this livingness is present and expressing itself, the human atom becomes a part of the spiritual hierarchy. 3. as life more abun

sponsive apparatus, the mind is enabled to become the transmitter of higher values and of spiritual understanding. thus the individual becomes aware of areas of divine existence and of states of consciousness which are always eternally present but which the individual man was constitutionally unable to contact or to register; neither the mind, nor its recording agent, the brain, were able to from the angle of their evolutionary development. when the searchlight of the mind is penetrating slowly into hitherto unrecognised aspects of the divine mind, when the magnetic qualities of the heart are awakening and becoming sensitively responsive to both the other aspects, then the man becomes able to function in the new unfolding realms of light, love and service. he is initiate- 69- the reappeara

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

government, prevalent in the world today, will after making their great experiment and its resultant contribution proceed upon the way of enlightened rule by the illumined minds of the age. this development is certain and inevitable and the indications of this happening can be seen today by those who have eyes to see and a developed inner vision. russia is peculiarly interesting at this time from the angle of humanity because she comes under the influence of both rays. her egoic ray is the seventh and her personality ray is the sixth. hence the tremendous conflict which is going on between the fanatical sixth ray cruelty of her sixth ray regime and the spiritual harmlessness which is the basic principle of the national ideology. hence also the materiality of several important sections of h

ce of energy relationships is yet in its infancy. the next few years will see its gain. what is really happening is a shift in the human consciousness from its focus on individual energies functioning through some specific ring-pass-not (individual, national, continental or racial) to a grasp of their inter-relation and effects upon each other. this science can be studied in various ways: 1. from the angle of antagonisms which seem inevitable and which can be accounted for by the ray energies and which can be offset by soul energies rightly employed. 2. from the angle of identity of forces, leading inevitably to identity of interests and activities. 3. from the angle of fusion, of unity of vision and of goals- 55- the destiny of the nations copyright 1998 lucis trust 4. from the angle of h

eastern europe and western and northern asia. b. the united states (and later south america, fusing and blending central and western europe and the entire western hemisphere. c. the british empire, fusing and blending races and men throughout the entire world. in the hands of these nations lies the destiny of the planet. these are the three major world blocs, from the consciousness angle and from the angle of world synthesis. other and lesser nations will participate in the process with full independence and cooperation, voluntarily and through the perfecting of their national life in the interests of the whole of humanity and through the desire to express and preserve their soul integrity and their purified national purpose (which purification is now going on. the keynote, however, of hum

ts relation to the present situation in just the same way as we considered the sixth ray. through doing this, there will unfold in your consciousness an idea of the developing process and of the emerging events and of the imminent happenings which may logically be expected. there are, as you may realise, two ways in which any particular ray may be considered. it can be studied, first of all, from the angle of energy which is ever coming into relation with other energies and forces, producing through their meeting and frequent conflict a situation entirely different and changed from that which existed prior to the contact. the stages of this import might be covered briefly by the following words: contact, conflict, adjustment, equilibrium (a form of stalemate or static condition such as was

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ich this distortion and this stepping down of the idea take place might be outlined for you as follows: the passage of an idea from the plane of the intuition to the brain. i. the idea is seen by the mind "held steady in the light of the soul" ii. it descends to the higher levels of the mental plane and there clothes itself with the substance of those levels. it remains still an abstraction, from the angle of the lower mind. this point should be carefully noted by the would-be intuitive. iii. the soul throws its light upward and outward, and the idea, nebulous and faint, emerges into the consciousness of the man. it stands revealed, much as an object stands revealed when the bright beam of a powerful searchlight is thrown upon it. the mind, endeavouring to remain in- 34- glamour: a world p

ion is strengthened. this is one of the most ordinary forms of illusion, and is one of the first ways in which the mental pride of the disciple can be broken. it is illusion through an initial misapplication, leading to a wrong use or wrong direction of the idea. its cause is a small and non-inclusive mind. its cure is the training of the mind to be inclusive, well-stocked and well developed from the angle of modern intelligence. 5. through wrong integration of an idea. every disciple has a life plan, and some chosen field of service. if he has not such a field, he is not a disciple. it may be the home or the school or a larger field, but it is a definite place wherein he expresses that which is in him. in his meditation life and through his contact with his fellow disciples, he touches so

th you, if you are not initiate? would it profit you at all, or would it only satisfy your curiosity, if i outlined for you the peculiar processes, employed by a soul in contemplation for penetrating and (through an act of the trained will and through some first ray formulas) for dispelling it? naught that i can imagine. i shall therefore conclude my remarks on this point concerning illusion from the angle of your evolutionary status. glamour is your problem, as it is the problem of the world, at this time. some of you, whose mental bodies are in process of organising, may suffer somewhat from illusion, but your major problem as a group and as individuals is one of glamour. your field of living experience is on the higher levels of the astral plane. your task is to overcome glamour, each i

ances in which he finds himself. when to the power of maya is added the condition of glamour and also the illusions of the advanced disciple- 51- glamour: a world problem copyright 1998 lucis trust it will be seen how necessary it is that there should be quiet differentiation between the three types of deception. it should he remembered that when we use the term "deception" we mean deception from the angle of the soul. the aspirant has to learn to stand free from illusion, glamour, and maya, and to do this he must understand the means to freedom which are: intuition, illumination and inspiration. the problem of maya is complicated by the fact that upon the physical plane (as upon the astral plane, though this is as yet little realised) you have the battle of a pair of opposites. these are

nherent characteristics of substance itself, inherited and conditioning our present manifestation of divine life. 2. the life or manifestation of the planetary logos, the "one in whom we live and move and have our being" is determined by his own nature. to us, that great life embodies perfection and the qualities which distinguish him are those to which we direct our highest aspiration. but, from the angle of those lives who are ahead of him upon the cosmic path (i speak symbolically and in terms of human experience) he is among the "imperfect gods" these imperfections, hindering unfoldment or the perfect expression of divine energy when brought into conjunction with the inherited qualities and biases of the substances through which he must express his life, his purposes and intentions, pr

quipment and type of brain. nothing would be achieved and you would be none the wiser. b. causes initiated by humanity itself. slowly, step by step, humanity has created and intensified that glamorous condition of consciousness which we call the astral plane. all glamour is produced by the bringing together of one or more streams of energy which produce a temporary whirlpool of energies and, from the angle of man the onlooker and participator produce a condition of darkness, a state of bewilderment which makes clear choice and right discrimination difficult and, in the early stages, impossible. it creates an aura which is today of such a general nature and so all-enveloping that everybody is, figuratively speaking, immersed in it. this aura, in the infancy of the race, only surrounded the

ost equal justification against the jews themselves. the latter have always been separative and have regarded themselves as "the chosen of the lord" and have never proved assimilable in any nation. the same can be said of the germans, and from many they evoke the same reaction as they mete out to the jew, though not the physical persecution. neither attitude, as you well know, is justifiable from the angle of the soul; they are both equally wrong, and this is a point of view which the jew and the anti-jew must eventually understand and, through understanding, bring to an end. i mention this because i am going to ask you to deal with that ancient and world-wide glamour the glamour of the hatred of the jew. in this group there are those who are, in their thought at least, violently anti-germ

he directing spiritual agent and enables the disciple to assume the attitude of the detached observer and an agent of the plan. when this technique is correctly followed, it brings the intuition into play and the world of meaning (lying behind the world of phenomena) stands revealed, thereby dispelling illusion. truth, as it is, is seen and known. forms in the outer world of phenomena (outer from the angle of the soul and therefore encompassing the three worlds of our familiar daily living) are seen to be but symbols of an inward and spiritual reality. 2. the technique of light we come now to the consideration of the next development and service to be rendered through the medium of another technique. this theme is so vast and there is so much literature to be found in all the world scriptu

y when he has destroyed that which he has himself created" these forms fall into two major groups: 1. those forms which are of very ancient origin and which are the result of human activity, human thinking and of human error. they embrace all the forms which the desire nature of man has created down the ages and are the nebulous substance of glamour nebulous from the physical angle but dense from the angle of the astral plane. they are that which provides the incentive behind all striving and activity upon the outer plane as man attempts to satisfy desire. from these forms the individual aspirant has ever to rid himself, emerging after so doing through that gate which we call the second initiation into a wider consciousness. 2. those forms which are being constantly created and ceaselessly

in dealing with his personal problems of glamour will greatly facilitate the preparatory work of the group. you will note that in outlining to you this work, i make no reference to the type of room, to the position of the group members, to posture assumed, to the use of incense, or to any of the paraphernalia which so many occult groups deem of importance. the set physical rituals are today (from the angle of the hierarchy) entirely obsolete and of no importance where disciples and advanced aspirants are concerned. they are of value to the little evolved in whom the sense of drama has to be developed and who need external aids, and they do provide a setting which serves to help beginners to keep the theme of their work and their objective in view. the only ritual which is still regarded as

and good. these, in their totality, are brought to the surface of consciousness, there to be dealt with in such a way that their control is broken. the disciple is then free to take the final initiations. this process is not consummated in one particular facing of the two antagonistic forces. it is a threefold process, covering each of the three periods before the first three initiations or (from the angle of the hierarchy) before the two initiations of the threshold and the first major initiation, the transfiguration. for many lives, the disciple has been dwelling upon the threshold. he himself is the dweller. behind the slowly opening door he senses life, energy, spiritual embodiment, and the fact of the angel. between him and that door is a burning-ground; this he faces, and this he kno

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. choose a word and meditate upon it, knowing wherefore you have chosen it. study it in the four ways indicated by patanjali*(4) that is- 18- telepathy and the etheric vehicle copyright 1998 lucis trust 1. study its form, study it symbolically, as a word picture. 2. study it from the angle of quality, of beauty, of desire. 3. study its underlying purpose and teaching value, and its mental appeal. 4. study its very being and identify yourself with its divine underlying idea. when you have reached this final stage, hold your consciousness steady at that high point as you (if you are a transmitter) send out the word to the receiver or to the receiving group. receivers should

e above three injunctions as to motive, technique and method. vii. the science of impression the entire subject of telepathic communication can be approached under a more subjective designation or name, but one which is interpretive of the more universal and prior stage than that of direct telepathic reception. the occultist ever approaches the subject connected with the evolutionary process from the angle of the whole and then the part, from the periphery to the centre, from the universal to the particular. among themselves, the masters do not deal with telepathy as a science warranting consideration, endeavour and impartation; they are concerned primarily with the science of impression. the term most often employed by them is the esoteric equivalent of what the average person means when

he science is as yet without a vocabulary. it is not limited at any stage by thoughtforms but it is limited by word forms; and it is therefore a difficult problem for me to pass on any information anent this subtle mode of communication of which telepathy is in fact but an exoteric externalisation. sources of impression to the three planetary centres impression, as an art to be mastered both from the angle of the impressing agent and of the impressed recipient, is definitely related to the world of ideas. as far as our planetary life is concerned, there are certain great sources of impression and one or two of them might here be noted; you will thus gain some idea of the subtlety of the whole subject, of its close relation to energy impacts and of its group reception as differentiated from

o environment, to the thought context of various minds, to ascending and descending energies, to the invocation of agents and the evocation of their response. the whole planetary system is in reality a vast interlocking, inter-dependent and inter-related complexity of vehicles communicating or responsive to communication. the moment that this inter-related and communicating system is studied from the angle of relationships, then the processes of evolution and the goal of the spirit of man (which is in reality the spirit of the planetary logos) become of vital and supreme importance, but are at the same time most difficult to comprehend. so immense is the theme that it is profitless for us to do more than deal with two factors: 1. the science of impression in relation to mankind. 2. the imp

e problem of the mental types on all rays, is far more temporary in its effects than is delusion. when the disciple has mastered to some degree the significant difference between messages from his own subconscious or the subconscious of other people with whom he may be en rapport, and the messages coming from his own soul, his life then becomes more self-directed and organised, more fruitful from the angle of service, and therefore of definite use to the hierarchy. he learns to distinguish the messages coming from his own soul from those which are hierarchical; his life becomes more clearly directed; he next distinguishes definitely and accurately the communications which come to him from the ashram and which are sent out to make impression upon the minds of aspirants and disciples of all

the physical body and the etheric counterpart. the etheric body exists in subtle etheric matter, and factually there is no true gap; there is simply the ignoring by humanity of an aspect of the physical body which is of far more importance than is the dense physical vehicle. the consciousness of men today is physical-astral, and the factor of conditioning energies is ignored, overlooked, and from the angle of consciousness non-existent. one of the main obligations of occult students today is to testify to the fact of the etheric body; modern science is already thus testifying because its researches have now landed it in the realm of energy. electro-therapy, the growing recognition that man is electrical in nature, and the realisation that even the atom in apparently inanimate objects is a

archy, the planetary heart centre; and humanity, the planetary throat centre. the play of the energies elsewhere (controlled from these three centres) is automatic. the objective of the circulating energies as it appears to us when we seek to penetrate divine purpose is to vivify all parts of his body, with the view of promoting the unfoldment of consciousness therein. this is basically true from the angle of shamballa "where the will of god is known; it is partially true of those members of the hierarchy who sense the purpose and formulate the plan and then present it in an understandable form to the lesser initiates and disciples and aspirants. these two groups work entirely on the consciousness side, which motivates and directs (as needed) the moving, circulating energies. this is not t

stinctions must be most carefully borne in mind. there is within the human body a wonderful symbol of distinction between the higher etheric levels and the lower so-called physical levels. the diaphragm exists, separating that part of the body which contains the heart, throat and head, plus the lungs, from all the rest of the organs of the body; these are all of them of the utmost importance from the angle of life, and that which- 88- telepathy and the etheric vehicle copyright 1998 lucis trust is determined in the head, impulsed from the heart, sustained by the breath and expressed through the apparatus of the throat determines what the man is. below the diaphragm are found organs whose use is far more objective even if of great importance; though each of these lower organs has a life and

ng the factual existence of sanat kumara and yet from the very night of time his existence has been proclaimed by the hierarchy and accepted by millions. every human being believes a great deal more than he can prove or the validity of which he can establish. the centres are in reality those "crossing points" of energies where the etheric body possesses seven triangles or transformed points. from the angle of shamballa the centres in a human being resemble a triangle with a point at the centre. from the angle of the hierarchy, conditions are somewhat different. you have the seven centres portrayed as lotuses, with varying numbers of petals; nevertheless there is always preserved and recognisably present a triangle, at the very heart of the lotus; always there is the triangle with its commu

f energy, conditioned by the spiritual triad. the foregoing instruction on the etheric body is not long but it contains much that is relatively new and provides much food for assimilation. iv. the centres and the personality we will now consider the centres as controlling factors in the life of the personality in the three worlds, and their relation to each other, always studying the subject from the angle of their relation to one of the three major planetary centres shamballa, the hierarchy and humanity in connection with: 1. the point at the centre. 2. related energies. 3. sphere of radiation. 4. the triangle of energy- 95- telepathy and the etheric vehicle copyright 1998 lucis trust the abstruseness of this theme is very great; a basic statement will, however, serve somewhat to clarify

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

on any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no ema

. this necessitates complete confidence in the understanding and interpretation of the astrologer and the recognition of the exact moment of birth. one wonders if these conditions of the exact moment and the completely wise astrologer are ever to be found as yet. second: by consciously assuming the position of the spiritual observer, and by cultivating the power to respond to the soul. then, from the angle of that soul, the man must learn to control circumstance and the attendant reactions of the personality. the following attitudes and positions taken by the esoteric astrologer should also be noted- 10- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. that the planetary influences indicate the trend of the outer life circumstances. when correctly

ysical, mental and spiritual. it holds the secret of the personality ray and of the man's responsiveness or lack of responsiveness to the soul, the real man. it indicates also the integration already achieved and the present point of unfoldment of the soul qualities, of the present available equipment, of the present life quality and of the immediately possible group relations. it indicates, from the angle of the ageless wisdom, nothing more. this is a reversal of the usual astrological position. the reason that i proffer this is that humanity is enough evolved so that the astrology of the soul will become possible before long; it constitutes from many points of view a reversal of normal procedure. this is both wise and necessary, and also inevitable. astrologers will eventually be divided

first of all, that we are considering esoteric influences and not astrology, per se. our subject is the seven rays and their relationship to the zodiacal constellations or in other words the interaction of the seven great lives which inform our solar system with the twelve constellations which compose our zodiac. secondly, that we have necessarily to study these energies and their interplay from the angle of their effect upon the planet, and incidentally, their effect upon the forms in the various kingdoms of nature and particularly in connection with the fourth kingdom, the human, and with individual man average man, the disciple and the initiate. we shall enter into no definitions in connection with technical astrology, nor shall i use the many technical terms. if, in the presentation o

s in man's etheric body. b. the seven centres of the fourth creative hierarchy of which the seven races are the expression. c. the seven planetary centres. d. the seven and the five planets which are the centres of energy in the solar system, responsive to the energy of the twelve zodiacal constellations. these planetary centres will be studied from two angles: a. from the orthodox angle. b. from the angle of discipleship and initiation. 2. consider the energies of the three major constellations as they each pour through three of the zodiacal constellations, thus forming great interlocking triangles of force. thus nine of the zodiacal constellations are involved, and these in their turn fuse and blend their energies into- 48- a treatise on the seven rays- volume iii: esoteric astrology cop

onwards. these three words crisis, polarisation- 49- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust and sweep are the basis of cyclic law and govern the evolutionary process. from the point of view of humanity, the passage of the sun around the zodiac is apparently a slow and laborious process, taking approximately (on the plane of time) 25,000 years. from the angle of the inner vision, it is a sweep around the path of life, taking only a moment of time and "obliterating past, present and future in the radiant glory of the work accomplished" 2. the crosses and the signs we will follow man from sign to sign as he in travail and pain forges the equipment and develops painfully the mechanism which will enable him to arrive at a major moment of crisis i

if i may use such an unorthodox term) will be the condition of the major solar sphere of influence at the end of the great age of brahma, as it is esoterically called. in the "interim or interlude of evolution (which is the inadequate translation of an occult phrase given to a world cycle in the masters' archives) these energies are stepped down into forces and are literally sixteen all told from the angle of manifestation, i would remind you and make literally: 7+7+2=16=7. in these numbers the mystery of our evolutionary process lies hid. always, however, the emphasis must be laid upon the rays of energy and quality as they pour through the zodiacal constellations and the planets. the new astrology therefore is necessarily based upon an understanding of the rays. the following tabulation

ies is the zodiacal sign through which the first ray of will or power reaches our planetary life. such pure types are rare indeed and at this period of evolution well-nigh unknown. most people are governed by their personality ray and as the present first ray types are expressing themselves through personalities which are on all the rays, i would simply ask you to consider what i have to say from the angle of character effects, of problems presented and of quality unfolded. it is well-nigh impossible to be more explicit until such time as the science of the rays has been further developed; the astrologer must ascertain the ray type before he will be able to cast the adequate horoscope of the soul. my remarks are therefore general and not specific and are universal and not particular. i imp

s is the embodiment of the human soul or ego, a differentiation of the world soul, which expresses itself as a personality (a correspondence to the spirit of the planet) and finally as a spiritual soul (a correspondence to the planetary logos. 3. the lord of the planet, one of the great lives or sons of god, at present regarded as "an imperfect god" as far as our planet is concerned and yet, from the angle of humanity, perfect indeed. the above triple division expresses the three major aspects of the ancient and esoteric science of- 69- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust astrology and its three divisions as the hierarchy today studies them. humanity, having lost the consciousness which permits contact with the spirit of the planet (sub-h

scope, indicative of planetary control and not of solar control. esoteric astrology concerns itself primarily with the unfoldment of consciousness, with the impacts which awaken it to the peculiar "gifts" of any particular sign and ray endowment and with the reaction of the man and his consequent enrichment through his response to the influence of a sign, working through the esoteric planets from the angle of humanitarian awareness, of discipleship and of initiation. this deals basically with his experiences from the angle of the three crosses, which involves first, mutation, then direction, and finally initiation. increasingly, these three crosses will take a prominent place in astrological delineation. we come now to a very interesting point in connection with aquarius. there is apparent

can be one of the other eleven signs. 3. the mutable cross. the four energies which meet "at the midway point" and have a united and definite effect upon the subject. the same statement applies to the other two crosses. 4. the orthodox planets. these condition the personality. in this case we have mercury and jupiter. the twelve houses governed by the planets are likewise of prime importance from the angle of the transmitted energy. 5. the esoteric planets. these bring in renewed or increased planetary energy and ray energy in a more dynamic manner. in the case of sagittarius these energies are venus, the moon, the earth and pluto. 6. the planetary ruler of a hierarchy. in this particular case, this planet is mars, ruling the sixth creative hierarchy, the lunar lords (the elementals of the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

int in my life. the second thing which i would like to do is to indicate some of the new trends in the world today which are definitely influencing mankind and raising the human consciousness. i want to point to some of the newer ideas which are coming out into the world of human thought from the inner group of masters and which are ushering in a new civilisation and culture and incidentally from the angle of eternity destroying many old and beloved forms. in my life i have seen, as have all thinking people, the disappearance of much that was worthless in the field of religion, of education and of the social order. and that is very good. looking back, i can imagine nothing more appalling than the perpetuation of the victorian era, for instance, with its ugliness, its smugness, and the exce

s federation, towards understanding and cooperation, and towards those things which will benefit all and not just a chosen few is of encouraging importance. we are on our way towards brotherhood. the third thing which i would like to do is to show how wonderful human beings are. i have lived on three continents and in many nations. i have known the very rich and the very poor, intimately and from the angle of close friendship; the very highest in the world have been my friends and the very lowest; and in all classes, nations and races i have found the same humanity, the same beauty of thought, the same self-sacrifice and the same love of others, the same sins and weaknesses, the same pride and selfishness, the same aspiration and spiritual objectives and the same desire to serve. if i can

as them; only some families have kept records. as far as i know none of my ancestors did anything particularly interesting. they were worthy but apparently dull. as my sister once put it "they sat among their cabbages for centuries" it was good, clean and cultured stock but none of the people attained any famous or infamous notoriety. the family crest is, however, a very interesting one and, from the angle of esoteric symbolism, extraordinarily significant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of t

w.c.a. worker. i was present (on sufferance on account of my youth) at the meetings of the heads of the organisation, because my aunt was the president. i spent much time visiting at large house parties where i was welcome because i was alice la trobe-bateman and where i wrestled with the souls of my contemporaries in order to get them saved. i was very good at saving souls, but i wonder now from the angle of more worldly wisdom if they did not get saved with rapidity in order to get rid of me, so pertinacious and earnest was i. at the same time, the mystical trend of my life was steadily deepening; christ was an ever-present reality to me. i would go off on to the moors in scotland or wander away alone in the orange groves of mentone in the south of france or the hillsides of montreux on

en today. once a murderer took refuge with me having just shot his pal, and i had to give him up to justice when the police came and asked me to bring him out. another time one of our managers absconded from one of the homes with all the funds and i spent the night chasing him down the railroad. i would ask you to remember this wasn't done in my day and my conduct was really quite outrageous from the angle of mrs. grundy. once i was at lucknow and woke up one morning with the strong impression that i must leave immediately for meerut. i had a first class free pass on the great indian peninsula railroad (g.i.p) and could come and go as i liked all over northern india. my fellow worker tried to persuade me not to go, but i felt i was needed. when i arrived at meerut, i found that one of the

reat, so one day i fetched the carving-knife and begged him to leave off talking and do it. when he saw the knife he got scared and i then presented him with a ticket to england. these were some of the men who succumbed to the climate, to the loneliness and to the general discomfort of life in india in those days. we knew little psychology at that time and not much was done to handle the men from the angle of their mental problems. these are only some of the situations with which i was faced and with which i was quite unfitted to cope. it was this constant stream of emergencies which finally broke me down. paralleling these events were many lovely times. i was successful in holding the men in the homes and keeping them out of bad districts. i used to impute this to my deep spiritual power

sition that i will live with my fears if necessary and i just pay no attention to them. i don't fight them; i don't argue with myself; i simply recognise my fears for what they are and pass on. i think people have to learn a much more patient acceptance of what is, and not spend so much time wrestling with themselves over their individual problems. other people's problems are more profitable from the angle of general helpfulness. concentration on service can and does lead to self-forgetfulness. also, i have asked myself, why should i not be afraid! all the world is afraid and who am i that i should be exempt from the common lot. and this same argument applies to many things. those schools of thought which tell the public that because they are divine they should be exempt from sorrow, ill h

re i am generalising) leave the young people more free to work out their own problems. my experience has been that they can be trusted when they know. the average boy and girl are not naturally degenerate and are not going to take risks when they know the risks exist. i would like to have the sex problem approached by the physician as he talks to the boys and girls as they are brought to him from the angle of parenthood, from the point of view of the dangers of promiscuity plus a warning as to homosexuality, which is one of the greatest menaces confronting the boys and girls today. given the facts and given a clear picture, as a general rule we can trust our young people but, candidly, i do not trust the parents largely because they are full of fear and do not trust their children. all thi

life can express itself. this work as it deals with elemental forces is dangerous and even the pure in heart need protection. esotericism is in reality the science of- 120- the unfinished autobiography copyright 1998 lucis trust the soul. it concerns the living, spiritual, vital principle found in every form. it establishes a unity both in time and space. it motivates and implements the plan from the angle of the aspirant and is the science of the path, and it instructs man in the techniques of the coming superman and thus enables him to set his feet upon the path of the higher evolution. the curriculum of the school was gradually unfolded. we kept the work, and still keep it, fluid in an effort to meet the changing needs and we were gradually acquiring a staff of trained men to superinten

ore a clear distinction can be made between the tendencies of the personality established through many incarnations and the emerging purpose and will of the soul. when, however, one comes to a consideration of the astrological implications to astronomical happenings the story is very different. people hear the statement made that we are now transitting into the sign aquarius which means that from the angle of the zodiac, which is the imaginary path of the sun in the heavens, the sun appears to be going through the constellation aquarius. this is an astronomical fact at this time and has nothing to do with astrology. the influence, however, of the sign through which the sun may be passing at any particular world period is irrefutable and i can prove it to you here and now. prior to the jewi

ol their stars and consequently their actions; the events and the happenings in their lives then become unpredictable. the new and future astrology endeavours to give the key to the horoscope of the soul, as it is conditioned by the soul ray and not by the personality ray. enough has been given by me to enable astrologers, who are interested and of the new inclination, to work out the future from the angle of this new approach. astrology is a fundamental and most necessary science. a.a.b. knows nothing about astrology; she cannot even set up a chart nor could she tell you the names of the planets and the houses which they rule. i am, therefore, entirely responsible for all that appears in this and all my books, except, as before explained, the one book, the light of the soul. the fourth vo

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

it karma as a predisposing factor, and its power to produce those re-adjustments which emerge out of the past and affect the present. i shall deal with this more fully under our third point, dealing with our karmic liabilities. i would only suggest here that the whole subject of disease could be- 12- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust treated from the angle of karma and be definite and conclusive in its value had there been right teaching on this abstruse subject from the time that it was given out in the west. but the truth as it has come to us from the east has been as much distorted by the eastern theologian as the doctrines of the atonement and of the virgin birth have been misinterpreted and taught by the western theologian. the real t

given out in the west. but the truth as it has come to us from the east has been as much distorted by the eastern theologian as the doctrines of the atonement and of the virgin birth have been misinterpreted and taught by the western theologian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ideas as to the ancient law of cause and effect which are necessarily in your mind. when i say to you that the doctrine of emergent evolution and the modern theories of the work of a catalyst upon two substances which when brought into relation with each other under the

fails to realise. they make a horror out of death, whereas death is a beneficent friend. 3. disease can be the sudden and final call to the body to relinquish the soul and set it free for other service. in all these cases everything possible should be done from the standpoint of modern medical and surgical science and the allied sciences of which there are today so many. much too can be done from the angle of mental and spiritual healing, aided by the science of psychology. some day there must come cooperation in these various fields and a synthesising of their efforts. i have earlier pointed out that the astral body is the prime motivating factor in the lives of the majority. this is caused by the fact that: 1. it is the body in which the bulk of human beings are today centering their con

nces in the physical body, and therefore as to the diseases and the ills, inhibitions, and difficulties to which his flesh will fall heir. it is in this connection that it becomes obvious that the work of the physician and of the psychologist must eventually go hand in hand. the three most important aspects of all diagnoses are: 1. the psychological, or the gauging of the inner bodies of man from the angle of their development, their integration and the total coordination of the personality, as these subtler aspects of the human being express themselves in consciousness. 2. the work of the endocrinologist, as he deals with the endocrine glands, viewing them as power stations through which energy dynamic and illuminating can pour through from the centres. 3. the physician, who, taking into

review what i have re-stated, and if you will reread and reflect upon the four laws and the four rules you will possess the needed groundwork upon which to proceed with our future studies, beginning with the diseases incident to the life of discipleship. some of this i have already dealt with in the second volume of a treatise on the seven rays (pages 520-625. there the approach was largely from the angle of the mystic, whereas i am here going to touch upon the problems of the accepted disciple. 4. diseases due to the life of discipleship earlier i told you that disease originated in the four following causes: 1. it is the result of blocking the free life of the soul. 2. it is caused by three influences or sources of contamination: a. ancient mistakes, so-called sins and errors of the ind

exact through which the help must come. rule four the healer and the healing group must keep the will in leash. it is not will that must be used but love. 2. difficulties incident to soul contact. today we begin a study of the difficulties, the diseases and the psychological troubles (neurological and mental) of the aspirants and of the disciples of the world. these we shall study definitely from the angle of the seven centres, as well as considering the results of the forces and energies (i use these distinctive words advisedly) which pour through them. much that i shall say will be open to question from the viewpoint of orthodox medicine, yet, at the same time, orthodox medicine has been steadily drifting towards the occult point of view. i shall not attempt to relate the esoteric attitu

the diaphragm the solar plexus centre, the sacral centre, and the centre at the base of the- 102- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust spine. the most important for all aspirants at this time is the solar plexus centre; the most active generally speaking in humanity as a whole, is still the sacral centre; the most quiescent centre in the body (from the angle of the spiritual man) is the basic centre. 5. the solar plexus centre. this is located well below the shoulder blades in the spine and is exceedingly active. in atlantean days, it was brought to a high stage of development, just as in aryan days, the throat centre is being rapidly awakened. this centre is peculiarly related to two other centres: the heart and the ajna centre, and they fo

sing life) produces: a. the awakening in a gradual and orderly manner of the centres, according to ray types. b. the reversal of the centres so that the consciousness of the indwelling man is adequate to his environment. c. the synthesis of the life energies of all the centres, and adequacy to the demands of the initiate and the service of the hierarchy and of humanity. 6. the spinal column (from the angle of the esoteric sciences) houses a threefold thread. this is the externalisation of the antahkarana, composed of the antahkarana proper, the sutratma or life thread, and the creative thread. this threefold thread within the spinal column is therefore composed of three threads of energy which have channeled for themselves in the substance of the interior of the column a "threefold way of

disharmony. this dis-harmony and dis-ease lead to much necessary trouble and consequent undesirable effects. these effects will be overcome but in the interim of adjustment whilst they are registering and expressing themselves, there will be much distress, physical and psychological, and all the major and minor difficulties to which humanity seems heir. in undeveloped humanity, the conflict (from the angle of consciousness) is practically nil; you have less susceptibility to the subtler diseases emanating from the three interlocking systems, but at the same time a much greater responsiveness to the three indigenous diseases, to infectious and contagious diseases, and to the great epidemics which sweep through nations and great planetary areas. as humanity develops, diseases become more per

f the centres, leading to the overactivity of the atoms and cells governed by any particular centre. all these conditions, along with others not mentioned, affect the nervous system, condition the glands and produce psychological difficulty and disease in some form or another. you have the following simple yet suggestive and symbolic diagram of the spinal column and the head, looking at both from the angle of the centres and the glands: diagram you will note that the spleen is not included in this diagram. its function is a peculiar one, being the centre of vitality in relation to the planetary vitality and the radiation from the sun. it is not controlled in any way from the spinal column. it must be borne in mind that this diagram is simply an effort to relate in pictorial form the centre

thus preserving the human race, providing the bodies for the next tide of egos and thus peopling the earth. in saying this i seek only to explain the phenomena which can be noted at all times when war is present and which in the world war can be noted on a large scale. the armies of the world are everywhere and are spread over every country; racial transmigration is a universal factor, both from the angle of military necessity and from the plight of the civilians who find themselves in the path of war. this movement of millions of men everywhere is one of the paramount factors which will condition the new civilisation, and its importance is based upon the fact that in twenty-five years' time men and women will be a hybrid race whose fathers and mothers will be of every imaginable nation;

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

a human being who will be a commercial asset and not a commercial liability. education has other objectives than rendering life enjoyable and so enabling men and women to achieve a culture which will permit them to participate with interest in all that transpires in the three worlds of human affairs. it is all the above, but should also be much more. v. education has three major objectives, from the angle of human development: first, as has been grasped by many, it must make a man an intelligent citizen, a wise parent, and a controlled personality; it must enable him to play his part in the work of the world and fit him for living peaceably and helpfully and in harmony with his neighbours. second, it must enable him to bridge the gap between the various aspects of his own mental nature, a

e three aspects, in the same way that the three major rays are enhanced and aided by the work of the four minor rays. these four attributive unfoldments in man, through the activity of the soul in manifestation, are: 4. the attribute of harmony, produced through conflict. this leads to release and to the eventual power to create. this is one of the attributes which education should deal with from the angle of the intuition and should hold before its exponents as personality and group objectives. it is the attribute latent in all forms and is that innate urge or discontent which leads man to struggle and progress and evolve in order finally to make atonement and union with his soul. it is the lowest aspect of that higher spiritual and monadic triad which reflects itself in the soul. it is t

ifies himself with the ideal which is the highest possible to man. this is, first of all, the soul; and then the oversoul or god. educators are therefore faced with the opportunity of dealing intelligently with the innate idealism to be found in any child, and with the interesting task of leading the youth of the world on from one realised goal to another. but this they must do in the future from the angle of the ultimate soul objective and not, as in the past, from the angle of a particular standard of national education. this is an important point, for it will mark the shift of attention from the nonessential to the essential. 7. finally the attribute of order, and the imposition of an established rhythm through the development of innate faculty to function under directed purpose and rit

education to move with greater rapidity; this will hasten the achievement of culture by the masses, and the attainment of illumination by the more intellectual group. there is one point that i would like to make here. in the future, illumination will be viewed primarily from the intellectual angle and the whole subject will be approached mentally, and not so definitely (as is the case today) from the angle of religion. illumination, mysticism and religion have gone hand in hand. one of the major contributions of the present age to the unfoldment of the race has been the growing recognition that spirituality is not to be confused with and confined to the acceptance and the following of the precepts contained in the world scriptures; it cannot be held down to the implications given to these

ll be adapted to the needs of the youth of the period. the nature of esotericism educators in the new age will lay an increasing emphasis upon the esoteric approach, and it might be of service if i here attempted to define esotericism in terms of the general average intelligence of esoteric students and their point in evolution. i would remind you that true esotericism is a far deeper thing (from the angle of the hierarchy) than you can appreciate. one of the most inadequate of the definitions of esotericism is that it concerns that which is concealed and hidden and which, even though suspected, still remains unknown. the inference is that to be an esotericist is to be among those who seek to penetrate into a certain secret realm to which the ordinary student is not permitted to penetrate

f the soul of all things and has its own terminology, experiments, deductions and laws. when i say "soul" i refer to the animating consciousness found throughout nature and on those levels which lie outside the territory usually called nature. students are apt to forget that every level of awareness, from the highest to the lowest, is an aspect of the cosmic physical plane, and is therefore (from the angle of evolutionary process) material in nature, and (from the angle or point of view of certain divine observers) definitely tangible and formed of creative substance. the esotericist is dealing with substance all the time; he is concerned with that living, vibrant substance of which the worlds are made and which inherited as it is from a previous solar system is coloured by past events, an

he past will serve real purpose. young people will then be studied from the standpoint of their probable point upon the ladder of evolution, and will be grouped as: a. lemurians, with physical predispositions. b. atlanteans, with emotional dominance. c. aryans, with mental tendencies and inclinations. d. new race, with group qualities and consciousness and idealistic vision. the time factor (from the angle of present attainment and possible goal in the immediate life) will be carefully considered, and in this way there will be no lost motion; the boy or girl will meet with understanding help and with analysis, but not with ignorance and criticism; they will be safeguarded and not punished; they will be stimulated and not held back; they will be occultly recognised, and therefore will not c

arriers to- 58- education in the new age copyright 1998 lucis trust progress are only spurs to renewed endeavour and thus seeking to "lead him out (the true meaning of the word "education) from any limiting condition and train him to think in terms of constructive world citizenship. growth and still more growth will be emphasised. the educator of the future will approach the problem of youth from the angle of the instinctual reaction of the children, their intellectual capacity and their intuitional potentiality. in infancy and in the earlier school grades, the development of right instinctual reactions will be watched and cultivated; in the later grades, in what is equivalent to the high schools or the secondary schools, the intellectual unfoldment and control of the mental processes will

rimarily as is now usually the case with the training of the memory and the parrot-like recording of facts and dates and uncorrelated and ill-digested items of information. the history of the growth of man's perceptive faculties under differing national and racial conditions is of profound interest. the outstanding figures of history, literature and art and of religion will surely be studied from the angle of their effort and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilisatio

ansition: 1. to reorient the knowledge, the consciousness aspect or the sense of awareness in the child in such a manner that he realises from infancy that all that he has been taught or is being taught is with the view to the good of others more than of himself. he will therefore be trained to be definitely forward looking. information as to the past history of the race will be given to him from the angle of the racial growth in consciousness and not so much from the angle of the facts of material or aggressive achievement as is now the case. as the past, in the child's mind, is correlated with the present, his capacity to correlate, unify and bridge, in the different aspects of his life and on various planes, will be developed- 64- education in the new age copyright 1998 lucis trust 2. t

iformity about them, even when expressed by the followers of widely diverging world idealism. if we are properly to understand these ideas and are to lay a right foundation, it would be of value perhaps if we discussed some of these universal attitudes and considered what they indicate in the light of the present world problems, and the indications of the coming world which we can draw therefrom. the angle of citizenshlp there is a growing feeling amongst the citizens of most nations that the major task of the educational systems is to fit the child for citizenship. by that they mean that it is the task of the state and of the taxpayers so to train the child that he may be a cooperative, intelligent part of- 68- education in the new age copyright 1998 lucis trust that organised whole which

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

aster of any subjective control, not because of any special privilege in the matter, but because if a student's mind is in true rapport with the teacher, then that student himself can become a source of inspiration to his fellow students; if he is thinking with clarity along the line of his chosen theme (note the word "chosen, then he too can teach. a master looks at each member of his group from the angle of their usefulness in the general group service. the contribution of each may differ; one disciple may have achieved much along the lines of clear thought and an impersonal attitude; his usefulness to the group can be that, and the master will seek to train him still more along these two lines. what is it therefore which prevents a disciple, as an individual, from having direct approach

ey just do not care enough. all desire to move forward, all possess a strong inner spiritual life, but the group antahkarana is usually still incomplete and the aspect of pure reason, which is of the heart, does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is nonexistent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor which can only become potent if certain personality relations are adjusted and inertia is overcome. then, and only then, can the "group stand" i propose to give you personality instructions only once a year, at the time of the full moon of may. i shall then indicate to you any needed changes i

arlier (in vol. i, page 99 "as time goes on, i shall bridge between the old techniques and the newer modes of training by using a part of the ancient technique, now becoming somewhat obsolete, and give you hints as to the nature and methods of educating accepted disciples in the processes of initiation" you will note, therefore, that it is my intention to give you such hints. this i shall do from the angle of initiation and in preparation for the second or the third initiation. bear this in mind. hitherto i have not taught you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke

h.p.b. tells us in the secret doctrine) but is basically an automaton. the etheric body invokes and evokes; but it also, in relation to the physical plane, precipitates energy through a process of appropriation. a study of these things- 15- discipleship in the new age- volume ii copyright 1998 lucis trust will bring to our attention the entire subject of the centres and this we will approach from the angle of invocation and evocation. the teaching upon the etheric body naturally follows upon any instructions which i may give anent telepathic communication and the manipulation of energy by the initiate-disciple, via the centres, via the group centres and when of very high development and initiate degree via the planetary centres. i have not yet given you much on this theme but there is much

es of intensity, according to the ray, the type and the point in evolution of the disciple. from it you cannot escape. but one error emerges if careful thought is given to this dark night as pictured by the mystics down the ages. their emphasis has, in the past, been laid upon the suffering which the personality experiences and the agony through which the personality goes. but in reality and from the angle of the facts, that is not the true dark night. the real "dark night" is that of the soul as it participates in the pain of humanity as a whole, in the agony of humanity's separation from god (a separation based upon illusion but not on actuality) and upon the desperation of humanity's reaching forth towards what appears to be an unresponsive god. personality pain, agony and desperation a

me was not something which guaranteed to me that the group had staying power. there is a more wholesome attitude. the relation between you as an individual and your co-disciples is one of a relative indifference, but of a mental recognition of your joint group affiliation. the magnetic radiation of the group is the weakest point in the entire presentation which you make to the world. as yet, from the angle of service, you do not count, for the group is doing nothing as a group. that is serious, my brothers. as individuals, many of you are serving in some way or another, but it is a detached and personal service and has no relation to a fused group endeavour. you might here ask: what can we as a group accomplish? what is it that we can do? you can, for one thing, begin to work as an ashram

ll initiates below the third initiation are oriented to the hierarchy. not the council chamber at shamballa or the way to the higher evolution engrosses their attention, but the life of the ashram with which they are affiliated and the way of initiation. this is a useful point to bear in mind. there is much in them which can and will react to qualities and events within the three worlds, and from the angle of the human consciousness life for them is very difficult because the dualism of existence is apt to produce violent strain. the extreme psychical tension affecting the hierarchy puts an undue strain upon the emotions and the mental mechanism of the disciple because he is, as yet, unable to achieve that "quiescent waiting" which distinguishes the higher initiates. the will of god is not

ce. it is needless to remark that all of you need to become so sensitive to the quality of my ashram, and so preoccupied with the opportunity to serve which confronts every disciple these days, that your own personal development, your unique problem (so regarded by you) and your reactions should be forgotten. you need to remember that you are not as interesting to your soul as you may think. from the angle of the master, it is the ability of the soul to control its instrument, the personality, and to work through it, that is of interest; it is for these types of ability that he looks, and not at the reaction of the personality. this is hard, if not humiliating, for the disciple to remember. the more engrossed he is with his personal responsiveness and capacities, the more impenetrable the

e. 6. the open door. 12. the burning bush. i shall picture these to you and name them in your hearing. note whether you can both see and hear. my blessing rests upon you and together we go forward into the future. june 1946 my brothers: the papers which i am at this time sending out to you are perhaps the most important which you have ever received. this is so not from the teaching angle but from the angle of the ashram with which you are affiliated. i would like to start by emphasising the fact of your affiliation, because it is a subjective relation with which nothing can permanently interfere. there may come these interludes (where neophytes are concerned) when the relationship seems severed, and others wherein the disciple appears to be making no progress at all and has nothing to cont

w doing for me. this reorientation and this "outward movement" of the hierarchy requires the assuming of a certain attitude on the part of all of us, and the development of certain mental habits, which i will proceed to discuss with you as part of the usual first theme in all these instructions, that of meditation. january 1949 my brothers: this new year of 1949 is a peculiarly momentous one from the angle of spiritual values. last year was one of decision as public affairs have demonstrated decisions which were not always sound and which infringed the principle of right human relations. it was a year of decision for the hierarchy as well as for many world leaders, both secular and spiritual. the disciples of the world were under great and peculiar strain, many of them working off and hand

on; but these are effects and not causes and are the product of the measure of the attained group unity. you can see, therefore, the scientific reason i had when i urged you in past years to have a group enterprise, for it is a major unifying factor, and the inner ashram with which you are affiliated stands to you (at your particular point of development) as shamballa stands to the hierarchy from the angle of dynamic inspiration. had you done this (which you did not) the group would not have fallen apart as it has done. had you eliminated criticism, the essential unity would have been strengthened. one of the reasons i had for the complete frankness and so-called exposure of your individual weakness and limitations to the group as a whole was to train you in the light of pure perception wh

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

orant, speculative and negative position to one of potent assurance, proved technique, and spiritual expression. i appeal to such movements as the psychical research societies in the- 9- the externalisation of the hierarchy copyright 1998 lucis trust world and the vast spiritualistic movement to lay the emphasis on divine expression and not so much on phenomena; let them approach the subject from the angle of service and carry their researches into the realm of energy, and cease to pander so much to the public. the opportunity offered them is great and the need of their work is vital. the service rendered has been real and essential, but if these movements are to avail themselves of the coming inflow of spiritual energy, they must shift their attention into the realm of true values. the tr

pportunity concerns the spirit aspect or the vital impulsive life aspect of divinity; that the second concerns the soul aspect or the subjective consciousness aspect of divinity; whilst the third concerns the body aspect or the physical expression, through consciousness, of the divine life. the first three groups which i have formed are intended to be small reflections of these three aspects from the angle of modern need and the meeting of that need. i have indicated somewhat the intended work of the first group from the angle of telepathic- 24- the externalisation of the hierarchy copyright 1998 lucis trust interplay (telepathy and the etheric vehicle. the method of communication between the members of the hierarchy has to be externalised, eventually, upon earth and this is one of the tas

ation of the hierarchy copyright 1998 lucis trust 1. to establish that state of personality development which will lead to magnetic living upon the physical plane. 2. to study the laws of life, which are the laws of health and of right relationship. 3. to develop that continuity of consciousness which will "open the doors of life and dispel the fear of the known and of that which disappears" from the angle of the work of the world healers, the above is a statement of opportunity. this they face as the nucleus or one of the germs or seeds of the new civilisation and the coming culture. it embodies the objective of all their work, and their contribution to the united work of the groups. equally so, they can bridge the gap at present existing in the racial consciousness between 1. life and de

ientific discovery has been made of such moment that our present scientific inhibition in recognising the fact of the soul as a creative factor, will disappear. this discovery will be part of the acknowledged "facts of science" by the year 1975. secondly, a.a.b. has not the necessary scientific knowledge to do more than grasp the broader outlines of the intended work, and then only primarily from the angle of the more mystical and philosophical approaches. nor, my brothers, have i. it will take a fifth or seventh ray initiate to deal with this matter, and though i could invoke the assistance of such a brother, it does not seem to me a profitable expenditure of- 39- the externalisation of the hierarchy copyright 1998 lucis trust force at this time. the sigh of relief from a.a.b. as she gras

hrone and is treading the ways of earth today, bringing distress, agony and terror to those who cannot interpret his ends, but bringing also a re-stimulation of the instinct to self-preservation which in its higher aspect is the instinct to immortality; it tends to focus humanity's attention upon the life aspect and not upon the form. the names of the lords of karma signify, symbolically and from the angle of their inner meaning, relationship, enlightenment, pain and return. ponder on this. they are all peculiarly active at this time, and in their activity lies the hope of humanity. ancient karmic events it is not my intention to explain or elaborate the subject of karma. this occult yet fundamentally exoteric theme, the law of cause and effect, evokes a general recognition when called by

expressed in the following terms "like as a dragon snake uncoils slowly its body, so the sons of men, led on by the sons of wisdom, opened their folds and spreading out like a running stream of sweet waters. many of the faint- hearted among them perished on their way. but most were saved" a close study of the tale as given in the secret doctrine will reveal the state of immature development (from the angle of our modern standards) and of the basically emotional and physical focus of the humanity of the period; it will show also man's magical ability to subdue and control the subhuman kingdoms and the elemental forces of the planet. these are two angles which have been but little studied. emphasis has, however, been rightly placed upon divine interference and intervention; this succeeded in

if those who are working along the lines of true meditation can make a beginning by the right use of the sacred word, which does not require such a sustained effort in occult concentration. they must learn to breathe it forth in the manner i have indicated above when speaking of the great invocation, and must also learn to gauge its results in their individual lives, thus viewing those lives from the angle of the trained spiritual observer. i would like to touch briefly and for a few minutes upon the significance of the entire process and method of invocation. much has been said and written in the past by the curious investigator and by those engaged in magical work of any kind anent the use of invocation as it applies to elemental forces and subhuman agents, with the consequent evocation

hrist child and is, therefore, the emanator of energies which nourish and aid the growth of the christ consciousness; aquarius is the coming expression of the- 101- the externalisation of the hierarchy copyright 1998 lucis trust group consciousness which is the first and immediate revelation of the ever present christ consciousness on a large scale in humanity. jupiter also, exoterically and from the angle of orthodox astrology, rules sagittarius, the sign of discipleship, and also pisces, the sign of the world saviours. the implications will, therefore, be obvious to real students. in considering these great energies, there is little you can do beyond accepting if you care to do so my statements anent them, regarding them as interesting and simply explanatory hypotheses. there is little t

and the result of this final stage of the piscean age will be the fusion in consciousness of soul and body. the aquarian age will demonstrate an increasing expression of this at-one-ment, wrought out in the crucifixion of humanity at the present time. the difference between this coming stage and that of the past is that, in the past, the soul has sought this development and at-one-ment and (from the angle of evolution) it has been slowly and gradually attained, but in the future, it will be consciously sought, achieved and recognised by man upon the physical plane as a result of the present period of "giving-for" the whole, of the best which the individual can give. i would point out that just as the energies released by use of the first three phrases of the invocation relate to the head

part; it is complementary to that, and the more you are serving upon the physical plane, the more effective will be your use of the new invocation. i said earlier that the war could have been averted from expression on the physical plane had the disciples and aspirants of the world measured up to their opportunity and responsibilities. the great invocation was rendered relatively powerless, from the angle of dynamic usefulness, because the majority of those who used it turned it into a peace prayer. it was instead a great spiritually militant invocative demand. this must not happen with this stanza of invocation. it is a demand; it is also an authoritative affirmation of existent fact; it sets in motion agencies and forces hitherto quiescent, and these can change the face of the world bat

world federation, international understanding it matters not. it is the theme of betterment, of universal welfare, of general security, of widespread opportunity, irrespective of race, colour or creed. this is the factor of importance. the underlying purposes of god are working out, and with this note i seek to begin my wesak communication to you. this is the hopeful and most important side from the angle of the hierarchy who view all world events from the angle of the future. there is, however, the other side. it is not necessary for me to emphasise the seriousness of the present situation. the war is not yet won. at the time of writing, in spite of sporadic successes and the staying power of the allied nations, and in spite of a basic trend towards ultimate victory, the powers of evil h

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

a rule, and these distinctions should be pondered with care. the laws of the universe are simply the modes of expression, the life impulses and the way of existence or activity of the one in whom we live and move and have our being. there is no avoiding these laws in the last analysis, and there is no denying them, for we are eternally swept into activity by them and they govern and control (from the angle of the eternal now) all that happens in time and space. orders and commands are the feeble interpretations which men give to what they understand by law. in time and space, and at any given moment and in any given location, these- 16- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust commands are issued by those who are in a position of autho

personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the monad, working through the spiritual triad which is as you know related to the personality by the antahkarana. the heart as an aspect of pure reason requires careful consideration. it is usually considered the organ of pure love but from the angle of the esoteric sciences love and reason are synonymous terms, and i would have you reflect upon why this should be. love is essentially a word for the underlying motive of creation. motive, however, presupposes purpose leading to action, and hence in the group-life task of the incarnating monad there comes a time when motive (heart and soul) becomes spiritually obsolete because purpose

em desire to move forward and possess a strong inner spiritual life hence my finding the time to work with them. but the group antahkarana is still incomplete and the aspect of pure reason and of the heart does not control. the evocative power of the spiritual triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is non-existent speaking from the angle of the group personalities which make up the personality aspect of the ashram. this is a factor with which they oft feel i have not to deal. it can only become a potent factor if certain personality relations are adjusted and inertia is overcome. then and only then can "the group stand" 2. the burning ground has done its work. here there is quite apt to be misunderstanding. to most peopl

hich we give the name "sacrificial love" this does not connote happy relationships between individual members of the group. it might, presumably, lead to unhappy outer, superficial interplay, but basically it leads to an unalterably staunch loyalty, underlying the surface of the outer life. the master's influence, as he seeks to aid his disciple, always produces transitory turmoil transitory from the angle of the soul, but frequently appalling from the angle of the personality. similarly, the projection of the life and influence of any senior disciple into the periphery or aura of the aspirant or lesser disciple is in its degree likewise disturbing and upsetting; this is a point which should be carefully borne in mind, both as regards the disciple's own reactions and training, and as regar

this expansion normally follows certain clear and definite stages: 1. a recognition of the goal. this goal is often expressed under the word "the door" a door permits entrance into some place larger than the area covered by the standing room of the would-be initiate. this statement refers to the "door of incarnation" through which the incarnating soul enters into life limited and restricted from the angle of the soul. the door of initiation admits "into a larger room" or sphere of extended expression. 2. the approach, under regulated and imposed and well-tried rules, of the entering one towards a visioned goal. this involves conformity to that which has been tried, known and demonstrated by all previous initiates. 3. the arresting of the steps of the initiate before the door in order that

arrive at right knowledge. i shall sometimes indicate the initiation involved, but not always, as it would profit not. the clue to the seventh initiation which lies ahead for such high beings as the christ would be of no service to you at all. the clue to the initiation of the transfiguration can be of importance, as it involves the personality, and many of you in the not so distant future (from the angle of the aeonial life cycle of the soul) will face that. the secret of the third initiation is the demonstration of complete freedom from the claims and demands of the personality. it does not involve the achievement of a completely perfect expression of the spiritual life, but it does indicate that the service of the initiate and his life demonstration regarded in a broad and general way

gle of the aeonial life cycle of the soul) will face that. the secret of the third initiation is the demonstration of complete freedom from the claims and demands of the personality. it does not involve the achievement of a completely perfect expression of the spiritual life, but it does indicate that the service of the initiate and his life demonstration regarded in a broad and general way, from the angle of the life-tendency and of entire dedication to humanity remains untouched by the limitations, still existent, of the personal lower self. b. into the cold. this means that the focus of the life is now in the realm of clear truth and of pure reason. the life of the initiate is being rapidly transferred out of the egoic centre, the soul vehicle, on to the level of the buddhic life or sta

l forms of life within the consciousness of the planetary logos. the directing mind of the initiate indicates within the three worlds the goal of attainment. 3. let there be no recollection and yet let memory rule. this is not a contradictory statement. perhaps i can convey to you the right idea as follows: the initiate wastes no time in looking backward towards the lessons learned; he works from the angle of developed habit, instinctively doing the right and needed thing. instinctual response to environing forms builds, as we well know, patterns of behaviour, of conduct and of reaction. this establishes what might be called unconscious memory, and this memory rules without any effort at recollection- 43- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 l

of buddhi or pure reason. 3. the light of the hierarchy as a centre of radiance in the planetary body and embodying the light which understanding of the plan and cooperation with that plan produce, and which comes from identification upon mental levels with the spiritual will. all these three aspects of light can be described as: 1. the light which is thrown upward. this is the lesser light, from the angle of the monad. 2. the light which the spiritual triad reflects upon the mental plane. 3. the focussed light which is produced by the meeting of the two lights, the higher and the lower. these are the higher correspondence of the blazing forth of the light in the head, when the light of the personality and the light of the soul make contact. beyond the mental plane, the initiatory impulse

with the will or purpose of deity. the number 6 is the number of form or of manifestation, which is the agent or medium through which this realisation comes and by which the consciousness is unfolded so that it can become the foundation of the higher process which is instituted at the third initiation. that initiation is closely related to the third major centre, shamballa; it is the third, from the angle of man's perception and understanding, but the first from the angle of deity itself. again, 6 being the number of the sixth ray, it is therefore the number of idealism and of that driving force which makes mankind move forward upon the path and in response to the vision and press upward towards the light. it is in reality devotion to an unseen goal, ever on ahead, and an unswerving recog

1. spirit and matter, will and intelligence. two of them are along the second line of force, 4 and 2. the number 8 inaugurates ever a new cycle, following after the number 7, which is that of a relative perfection. it is the number of the christ-consciousness; just as 7 is the number of man, 8 is the number of the hierarchy, and 9 is the number of initiation or of shamballa. forget not that, from the angle of the hierarchy, the third initiation is regarded as the first major initiation. these preliminary remarks are intended to convey much esoteric information to those who realise that number gives the clue to the form and purpose of the life which the form veils. at the third major initiation, the third planetary initiation (which is in fact the first solar initiation, the liberated disci

ALICE BAILEY THE LABOURS OF HERCULES

d quick reference. aries, the ram element: fire sign (as are also leo and sagittarius. quality: initiating. beginnings. will or power expresses itself through the great creative processes. in the early stages, activities are directed toward the material side of life; later, toward the spiritual. polar opposite: libra. an air sign (balance. rulers: exoteric, mars; esoteric, mercury. keywords: from the angle of form "let form again be sought; from the angle of soul "i come forth and from the plane of mind, i rule. taurus, the bull element: earth sign (as are also virgo and capricorn- 121- the labours of hercules quality: desire, for the mass of men; will or directed purpose for the disciple. polar opposite: scorpio, water sign (conflict of duality; desire overcome; triumphant discipleship. r

le of soul "i come forth and from the plane of mind, i rule. taurus, the bull element: earth sign (as are also virgo and capricorn- 121- the labours of hercules quality: desire, for the mass of men; will or directed purpose for the disciple. polar opposite: scorpio, water sign (conflict of duality; desire overcome; triumphant discipleship. rulers: exoteric, venus; esoteric, vulcan. keywords: from the angle of form "let struggle be undismayed; from the angle of soul "i see and when the eye is opened, all is illumined. gemini, the twins element: air sign (as are also libra and aquarius. quality: duality. love-wisdom. fluidity. control of every pair of opposites. the underlying love of deity reaches our solar system through gemini. polar opposite: sagittarius. a fire sign (one-pointedness; pr

the eye is opened, all is illumined. gemini, the twins element: air sign (as are also libra and aquarius. quality: duality. love-wisdom. fluidity. control of every pair of opposites. the underlying love of deity reaches our solar system through gemini. polar opposite: sagittarius. a fire sign (one-pointedness; preparation for initiation. rulers: exoteric, mercury; esoteric, venus. keywords: from the angle of form "let instability do its work; from the angle of soul "i recognize my other [212] self and in the waning of that self i grow and glow. cancer, the crab element: water sign (as are also scorpio and pisces. quality: mass sensitivity; for the average man, mass identification with form; for the disciple, service for the masses. polar opposite: capricorn. an earth sign (spiritual aware

n the waning of that self i grow and glow. cancer, the crab element: water sign (as are also scorpio and pisces. quality: mass sensitivity; for the average man, mass identification with form; for the disciple, service for the masses. polar opposite: capricorn. an earth sign (spiritual awareness after struggle; birthplace of the christ. rulers: exoteric, the moon; esoteric, neptune. keywords: from the angle of form "let isolation be the rule, and yet the crowd exists; from the angle of soul "i build a lighted house and therein dwell. leo, the lion element: fire sign (as are also aries and sagittarius. quality: sensitivity leading to individual awareness. emergence out of the herd. self-consciousness. self assertion. polar opposite: aquarius. an air sign (group awareness, world service. rule

exists; from the angle of soul "i build a lighted house and therein dwell. leo, the lion element: fire sign (as are also aries and sagittarius. quality: sensitivity leading to individual awareness. emergence out of the herd. self-consciousness. self assertion. polar opposite: aquarius. an air sign (group awareness, world service. rulers: exoteric and esoteric are the same, the sun. keywords: from the angle of form "let other forms exist, i am because i am; from the angle of soul "i am that and that am i. virgo, the virgin element: earth sign (as are also taurus and capricorn. quality: the unique service in virgo is that both the form and the spirit are nurtured, shielding "christ in you the hope of glory. polar opposite: pisces. a water sign (christ consciousness revealed as a world savior

m the angle of soul "i am that and that am i. virgo, the virgin element: earth sign (as are also taurus and capricorn. quality: the unique service in virgo is that both the form and the spirit are nurtured, shielding "christ in you the hope of glory. polar opposite: pisces. a water sign (christ consciousness revealed as a world savior. rulers: exoteric, mercury; esoteric, the moon. keywords: from the angle of form "let matter reign; from the angle of soul "i am the mother and the child. i, god, i, matter am- 122- the labours of hercules [213] libra, the balance element: air sign (as are also gemini and aquarius. quality: equilibrium. an interlude where duality is known and the life of soul and form is balanced (law, sex, money. polar opposite: aries. a fire sign (subjective, latent conscio

child. i, god, i, matter am- 122- the labours of hercules [213] libra, the balance element: air sign (as are also gemini and aquarius. quality: equilibrium. an interlude where duality is known and the life of soul and form is balanced (law, sex, money. polar opposite: aries. a fire sign (subjective, latent consciousness, will to incarnate. rulers: exoteric, venus; esoteric, uranus. keywords: from the angle of form "let choice be made; from the angle of soul "i choose the way which leads between the two great lines of force. scorpio, the scorpion element: water sign (as are also cancer and pisces. quality: conflict. test. trial. triumph. points of crisis. moments of reorientation. turning point in the life of humanity and of the individual. hercules became the triumphant disciple in scorpio

, the scorpion element: water sign (as are also cancer and pisces. quality: conflict. test. trial. triumph. points of crisis. moments of reorientation. turning point in the life of humanity and of the individual. hercules became the triumphant disciple in scorpio. polar opposite: taurus. an earth sign (desire, and growth of soul light. rulers: exoteric and esoteric, the same, mars. keywords: from the angle of form "let maya flourish and let deception rule; from the angle of soul "warrior i am and from the battle i emerge triumphant. sagittarius, the archer element: fire sign (as are also aries and leo. quality: focused direction. one-pointed activity. in the early stages, satisfaction of desire; in later stages aspiration for the goal of initiation. polar opposite: gemini. an air sign (eve

gittarius, the archer element: fire sign (as are also aries and leo. quality: focused direction. one-pointed activity. in the early stages, satisfaction of desire; in later stages aspiration for the goal of initiation. polar opposite: gemini. an air sign (eventual control of fluidity and pairs of opposites; fusion, synthesis, at-one-ment. rulers: exoteric, jupiter; esoteric, earth. keywords: from the angle of form "let food be sought; from the angle of soul "i see the goal. i reach that goal and then i see another [214] capricorn, the goat element: earth sign (as are also taurus and virgo. quality: extreme characteristics of the worst and best types. ambition. crystallization. struggle overcome. transfiguration. initiate consciousness "the unicorn of god" polar opposite: cancer. a water si

al and then i see another [214] capricorn, the goat element: earth sign (as are also taurus and virgo. quality: extreme characteristics of the worst and best types. ambition. crystallization. struggle overcome. transfiguration. initiate consciousness "the unicorn of god" polar opposite: cancer. a water sign (first door to incarnation. rulers: exoteric and esoteric the same, saturn. keywords: from the angle of form "let ambition rule and let the door stand wide; from the angle of soul "lost am i in light supernal, yet on that light i turn my back. aquarius, the water carrier element: air sign (as are also gemini and libra- 123- the labours of hercules quality: will to serve, first the lower self, then the higher self. world service. individual consciousness transmuted into group consciousne

are also gemini and libra- 123- the labours of hercules quality: will to serve, first the lower self, then the higher self. world service. individual consciousness transmuted into group consciousness. polar opposite: leo, a fire sign (individual awareness; urge toward selfknowledge; eventual self-mastery preparatory to selfless service. rulers: exoteric, uranus; esoteric, jupiter. keywords: from the angle of form "let desire in form be the rule; from the angle of soul "water of life am i, poured forth for thirsty men. pisces, the fishes element: water sign (as are also cancer and scorpio. quality: duality. fluidity endowed with instinctual consciousness. mediumistic. polarized mind unawakened. intuition dormant. death of the personality. release of the soul from captivity. christ, the wor

BLAVATSKY H P ANTHROPOGENESIS

rpents- hence good and bad dragons and serpents, and also the names given to the "sons of god (sons of spirit and matter: the good and bad magicians. this is the origin of this dual and triple nature in man. the legend of the "fallen angels" in its esoteric signification, contains the key to the manifold contradictions of human character; it points to the secret of man's self-consciousness; it is the angle-iron on which hinges his entire life-cycle- the history of his evolution and growth. on a firm grasp of this doctrine depends the correct understanding of esoteric anthropogenesis. it gives a clue to the vexed question of the origin of evil; and shows how man himself is the separator of the one into various contrasted aspects. the reader, therefore, will not be surprised if so considerab

le, we read in the vendidad complaints uttered against the "serpent" whose bites have transformed the beautiful, eternal spring of airyana-vaego, changing it into winter, generating disease and death, at the same time as mental and psychic consumption, every occultist knows that the serpent alluded to is the north pole, as also the pole of the heavens* the latter produces the seasons according to the angle at which it penetrates the centre of the earth. the two axes were no more parallel; hence the eternal spring of airyana vaego by the good river daitya had disappeared, and "the aryan magi had to emigrate to sagdiani- say the exoteric accounts. but the esoteric teaching states that the pole had passed through the equator, and that the "land of bliss" of the fourth race, its inheritance fr

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

th the actual hour, preferably to the nearest minute. why are all these necessary? lesson nine: divination/ 125 7 light shades of green and yellow 8 dark gray, blue, purple, black 9 red,crimson, pink you would like to give her a record album as a 126/ buckland's complete book of witchcraft from the earth,the sun seems to describe a great circle in its travels. this path is called the ecliptic and the angle that it makes at any moment, as it rises above the eastern horizon, is called the ascendant. this name, ascendant, is also given to the sign of the zodiac that is rising at a given time. every four minutes the ascending sign is at a different angle over the horizon. it can therefore be seen that to obtain the correct sign and ecliptic, at the moment of birth, the time and place of birth

DAVIDSON DAN SHAPE POWER

s more opaque. by running the acoustic signal generator through the range of frequencies, joe was able to pinpoint the exact frequency at which the forcefields were intensified by the acoustic signal. after detailed experimentation, joe found the sonic resonant frequency to which the pyramid resonated. the frequency is 51.0 hertz! for those who have studied the great pyramid, the base angle (i.e, the angle a side makes with the base) of the pyramid is 51.287 degrees, which is also known as the phi angle. it is an astounding correlation that the number associated with the most celebrated angle of the great pyramid is also the resonant frequency of the pyramid's forcefield! 9.3.3 interstellar beacon what the 51 hertz frequency does, when converted to an acoustic/sound signal, is intensify th

DION FORTUNE MYSTICAL QABALA

he manifestation of all things through the differentiation into pairs of opposites and their union in a third. 20. thus doth the tree unfold its secrets to the qabalists, 21. the second triangle upon the tree of life is formed of the sephiroth chesed, geburah, and tiphareth. chesed is formed by the overflowing of binah, and is situated in the right-hand pillar of mercy, immediately below chokmah; the angle of the lightning flash, which is used to indicate the course of the emanations upon the tree, slopes downwards to the right across the glyph, from binab at the head of the pillar of severity to chesed, which occupies the middle section of the pillar of mercy. then the flash turns and goes horizontally across the glyph back again to the pillar of severity, in the middle section of which i

DION FORTUNE PSYCHIC SELF DEFENSE

my soul. once i agreed to her suggestions, i was done for. we went on with our litany. but i was getting near the end of my resources. i had a curious sensation as if my field of vision were narrowing. this, i believe, is a characteristic phenomenon of hysteria. out of the corners of my eyes i could see two walls of darkness creeping up behind me on either side, as if one stood with one's back to the angle of a screen, and it were being slowly closed upon one. i knew that when those two walls of darkness met, i should be broken. then a curious thing happened. i distinctly heard an inner voice say "pretend you are beaten before you really are. then she will let up the attack and you will be able to get away" what this voice was, i have never known. i immediately followed its advice. with my

the occult college in hampshire we had some rather curious happenings. there was an outbreak among us of exceedingly bad "mosquito bites" the bites themselves were not poisonous, but the stabs were of such a nature that they bled freely. i remember waking up one morning to find a patch of blood the size of the palm of my hand on the pillow; it had apparently come from a small puncture just behind the angle of the jaw. several others had similar experiences. i have never seen anything like it, either before or since, nor did it occur again after miss l. left. i did not tell the adept z. about it at the time, and later, when i was reminded of the incident and mentioned it, the opportunity for investigation had gone by. he expressed the opinion that it was a vampire's work, and cited similar

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

r was jacob dixon. biomate a manual computer used for charting biorhythm cycles to predict high, low, and danger points in an individual s biochemistry (see also biolater) biometer of baraduc an instrument to register vibrations and nervous force of human bodies. it consists of a needle suspended by a fine thread under a glass shade. if the hand is brought near the shade, the needle is deflected. the angle of deflection, according to the inventor, hyppolite baraduc, depended on various mental, physical, and moral conditions of the experimenter. he believed that the biometer indicated aspects of such conditions. similar instruments intended to indicate nervous or psychic force include the sthenometer developed by paul joire and the de tromelin cylinder. these are lightly suspended or balanc

hip (1938. in the 1970s psychic ingo swann worked with karlis osis at the american society for psychical research on a series of experiments aimed at demonstrating the existence of the double. swann, seated in a chair and attached by electrodes to a monitoring device, attempted to project his double to a hidden target. the vision of the double, as opposed to simple clairvoyance, was determined by the angle of vision at which the target objects were viewed. these tests proved most successful and provide some of the best data available on the existence of a human double. robert a. monroe, also known for his obes, has allowed himself to be tested on various occasions. sources: battersby, h. f. prevost. man outside himself. london, 1942. reprint, new hyde park, n.y: university books, 1969. bla

s case that it is so and we have seen how, so far, these controls have repeatedly established the fact that they know whereof they speak. while there are, i may say, some points of similarity to be traced between katie as photographed by crookes and katie as photographed in the winnipeg experiments, both faces for instance being rather long in formation, the eyes in both being large and luminous, the angle of the jaw in both being rather pronounced, the later katie is so much younger in appearance, her beauty so much more apparent that it is evident that we cannot use the earlier record of her presence in any way as conclusive proof that there is any connection between the two. meanwhile, serious doubts have been cast upon the katie king phenomena of florence cook. in his book the spiritua

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed for the honor of the first discovery. buchanan mapped out an entirely new distribution of the phrenological organs in 1843 and developed the theory of nerve-aura as a connecting link between will and consciousness. the title page of collyer s psychography; or, the embodiment of thought (philadelphia, 1843) represented two persons looking into a bowl, illustrating, in collyer s words, that when the angle of incidence from my brain was equal to the angle of reflection from her brain she distinctly saw the image of my thought at the point of coincidence. sunderland discovered no less than 150 new phrenologic organs by means of mesmeric experiments. professor j. s. grime substituted the magnetic fluid with etherium, rev. j. bovee dods with vital electricity. andrew jackson davis was started

erefore, that the problem at this point was houdini s design. this incident was followed with confrontations between houdini and margery s spirit control walter, who demanded to know how much houdini was getting for stopping phenomena. walter advised comstock to take the bell box out into white light and examine it. sure enough, a rubber eraser, off the end of a pencil, was found tucked down into the angle between the contact boards, necessitating four times the usual pressure to ring the bell. at the next seance, when the top of the cage was properly secured, houdini, on some pretext, put his arm in through the porthole at the last minute. walter thereupon denounced houdini and accused him of putting a ruler in the cage under the cushion on which margery s feet rested. the accusation was

GLOBAL FREEMASONRY

the masons' belief in the "great architect of the universe" he has this to say: masonry is not godless. but the concept of god they have adopted is different from that of religion. the god of masonry is an exalted principle. it is at the apex of the evolution. by criticizing our inner being, knowing ourselves and deliberately walking in the path of science, intelligence and virtue, we can lessen the angle between him and us. then, this god does not possess the good and bad characteristics of human beings. it is not personified. it is not thought of as the guide of nature or humanity. it is the architect of the great working of the universe, of its unity and harmony. it is the totality of all the creatures in the universe, a total power encompassing everything, an energy. despite all this

GOLDEN DAWN RITUALS B

ram. let the adept be aware that the banishing pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around i

GOLDEN DAWN RITUALS C C1

hat in all workings of our order, in group or privately, the classical hexagram is preferred. all invoking hexagrams are to be traced following the course of the sun. therefore, trace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in unpublished material written by s.l. macgregor mathers, g.h. frater s.r.m

t you are working with. in the lesser forms, thou can banish and invoke all of the planets. the traditional b.r.h. with the hexagram of l is used in general workings and unimportant operations. through the use of competent divination, the adept can determine which forms are to be invoked or banished. when performing the b.r.h. or the i.r.h. using the four forms, thou shall trace them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. acc

GOLDEN DAWN RITUALS Z3

hos. they move once around; the formation in darkness of the hnyb angle of the white triangle of the three supernals. the hierophant knocks once as they pass him in affirmation of mercy, the hiereus in affirmation of severity. the invisible assessors each give the sign of the enterer as the candidate passes on his way. at the second passing by the hierophant, the knock affirms the commencement of the angle of hmkj. the kerux bars the candidate s approach to the west to mark that the natural man cannot obtain the understanding of even the son of osiris unless by purification and equilibrium. again is the candidate purified and consecrated, the pillars about his sphere of sensation being rendered more manifest. after this second consecration, the candidate is allowed to approach the place of

hysterical weakness and absence of resolution in action. hence, in the answer of the hiereus is an affirmation of the necessity of courage and of the danger of fear. he gives one knock to seal the vibration of that force imaged in the candidate s sphere of sensation. 6 the next barring and consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of rtk. the hoodwink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after th

GOLDEN DAWN RITUALS ZAM8

the fifth point. the decangle represents the power of the decad and the decagon. the decagon shows the power of the decad operating in nature by the dispersal of the rays of the ten sephiroth. the number of degrees of the great circle cut off between its angles is thirty-six. the decagram reflected from every third point is especially in harmony with twklm. this shows the triad operating through the angle of two pentagons with a circle. it also alludes to the three alchemical principles, plus, plus the four elements in their positive and negative form, all under the presidency of the ten sephiroth. the decagram, reflected from the fifth point, is composed of two pentagrams within a circle. it alludes to the operation of the duplicated h of the tetragrammaton. it also refers to the concent

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ronomical calculations which led to his controversial re-dating of tiahuanaco. these, he says, were based solely and exclusively on the difference in the obliquity of the ecliptic of the period in which the kalasasaya was built and that which it is today .1 what exactly is the obliquity of the ecliptic, and why does it make tiahuanaco 17,000 years old? according to the dictionary definition it is the angle between the plane of the earth s orbit and that of the celestial equator, equal to approximately 23 27 at present .2 to clarify this obscure astronomical notion, it helps to picture the earth as a ship, sailing on the vast ocean of the heavens. like all such vessels (be they planets or schooners, it rolls slightly with the swell that flows beneath it. picture yourself on board that ship

ls slightly with the swell that flows beneath it. picture yourself on board that ship as it rolls, standing on the deck, gazing out to sea. you rise up on the crest of a wave and your visible horizon increases; you fall back into a trough and it decreases. the process is regular, mathematical, like the tick-tock of a great metronome: a constant, almost imperceptible, nodding, perpetually changing the angle between yourself and the horizon. now picture the earth again. floating in space, as every schoolchild knows, the axis of daily rotation of our beautiful blue planet lies slightly tilted away from the vertical in its orbit around the sun. from this it follows that the terrestrial equator, and hence the celestial equator (which is merely an imaginary extension of the earth s equator into

ivided by 2 divided by 3.14= 481.3949 feet. since it is almost inconceivable that such a precise mathematical correlation could have come about by chance, we are obliged to conclude that the builders of the great pyramid were indeed conversant with pi and that they deliberately incorporated its value into the dimensions of their monument. now let us consider the pyramid of the sun at teotihuacan. the angle of its sides is 43.5 12 (as opposed to 52 in the case of the great pyramid13. the mexican monument has the gentler slope because the perimeter of 8 encyclopaedia britannica, 9:415. 9 i. e. s. edwards, the pyramids of egypt, penguin, london, 1949, p. 87. 10 ibid. 11 ibid, p. 219. 12 mysteries of the mexican pyramids, p. 55. 13 the pyramids of egypt, pp. 87, 219. graham hancock fingerprint

o the vertical. this tilt, which causes the seasons, points the north pole, and the entire northern hemisphere away from the sun for six months a year (while the southern hemisphere enjoys its summer) and points the south pole and the southern hemisphere away from the sun for the remaining six months (while the northern hemisphere enjoys its summer. the seasons result from the annual variation in the angle at which the sun s rays reach any particular point on the earth s surface and from the annual variation in the number of hours of sunlight received there at different times of the year. the earth s tilt is referred to in technical language as its obliquity, and the plane of its orbit, extended outwards to form a great circle in the celestial sphere, is known as the ecliptic. astronomers

rth and its orientation in space: it tilts at about 23.5 to the vertical, an angle from which it can vary by as much as 1.5 on either side over periods of 41,000 years. it completes a full precessional cycle once every 25,776 years.19 it spins on its own axis once every twenty-four hours. it orbits the sun once every 365 days (actually 365.2422 days. the most important influence on its seasons is the angle at which the rays of the sun strike it at various points on its orbital path. equinoxes and solstices. let us also note that there are four crucial astronomical moments in the year, marking the official beginning of each of the four seasons. these moments (or cardinal points, which were of immense importance to the ancients, are the winter and the summer solstices and the spring and autu

lowly and that the result is usually pain. 5 three principal factors, all of which we have met before, are now known to be deeply implicated in the onset and the retreat of ice ages (together, of course, with the diverse cataclysms that ensue from sudden freezes and thaws. these factors all have to do with variations in the earth s orbital geometry. they are: 1 the obliquity of the ecliptic (i.e, the angle of tilt of the planet s axis of 4 ice ages; john imbrie et al, variations in the earth s orbit: pacemaker of the ice ages in science, volume 194, no. 4270, 10 december 1976. 5 hamlet s mill, pp. 138-9. graham hancock fingerprints of the gods 265 rotation, which is also the angle between the celestial equator and the ecliptic. this, as we have seen, varies over immensely long periods of t

block flow across the production site. imagine also the havoc if even a single 2.5 ton block had been dropped from, say, the 175th course. the physical and managerial obstacles seemed staggering on their own, but beyond these was the geometrical challenge represented by the pyramid itself, which had to end up with its apex positioned exactly over the centre of its base. even the minutest error in the angle of incline of any one of the sides at the base would have led to a substantial misalignment of the edges at the apex. incredible accuracy, therefore, had to be maintained throughout, at every course, hundreds of feet above the ground, with great stone blocks of killing weight. rampant stupidity how had the job been done? at the last count there were more than thirty competing and conflic

served some other as yet unidentified purpose. measuring 46.5 feet in length from east to west, and 16.5 in breadth from north to south, this naked and sterile apartment was topped off with an immensely strong gabled ceiling reaching a height of 22.5 feet at its apex. the gable slabs, each a massive 20-ton limestone monolith, had been laid in position at an angle of 53 7 28 (which exactly matched the angle of slope of the pyramid s sides).17 here there were no relieving chambers (as there were above the king s chamber in the great pyramid. instead, for more than 4000 13 ibid, pp. 36-9. 14 ibid, p. 74. 15 ibid, p. 42. 16 ibid. 17 the traveller s key to ancient egypt, p. 123; the pyramids of egypt, p. 118. graham hancock fingerprints of the gods 304 years perhaps far more the gabled ceiling

s of human nature) i was now able to insert myself into the unblocked upper section of the original ascending corridor. a smoothly cut aperture measuring 3 feet 5 inches wide x 3 feet 11 inches high (exactly the same dimensions as the descending corridor, it sloped up into the darkness at an angle of 26 2 30 8 (as against 26 31 23 in the descending corridor).9 what was this meticulous interest in the angle of 26, and was it a coincidence that it amounted to half of the angle of inclination of the pyramid s sides 52 .10 the reader may recall the significance of this angle. it was a key ingredient of the sophisticated and advanced formula by which the design of the great pyramid had been made to correspond precisely to the dynamics of spherical geometry. thus the original height of the monum

HAMIL THE ROSICRUCIAN SEER

ime before he could throw off the unpleasant sensations it had produced.itwas not until nearly two years after this that he ventured to tell me the circumstance; but i could never by any means induce him to inspectitagain. it is remarkable that a few months after this happened his relative, with whom i was absent,died.inthis case there was no embodiment of thought, no angle of incidence equalling the angle of reflexion, and it would be difficult to persuade my friend, a hale and hearty farmer offifty,that at noon-day he was dreaming.'f,'in p. 69 ofthezoist;considers this modeofdivination as precisely analogous to one ofmrbraid's methods of inducing sleep; but in that he ismostcertainly in error; there is not the slightest analogy betweenmrbraid's process of producing sleep by fatiguing the

matter to which he cannot discover any clue. how then are such phenomena, so perfectly coincident with the higher order of mesmeric clairvoyance as developed by alexis didier, and by mr hands's patient, as recorded in no. xxv. ofthezoist?drcollyer would certainly confess that it is utterly improbable, that these gentlemen should have been in that peculiar position in respect to the boy-seer, that the angle of incidence in all these cases equalled the angle of reflexion, and a very slight perusal of dr dee's work, will convince the reader, that dr dee could not have been so besotted during more than twenty years experiments (with different seers) not to have discovered that the visions andresponsesgiven by the crystal werebutthe embodiment of his own thoughts.194 therosicrucianseerperformed

albanyargus,dr collyer says 'i havealwaysadvocated the philosophy, that the nervous fluid was governed by the same code of laws which governed heat, light &c, as radiation and reflection actually made a lady perform the same class of phenomena which is the wonder of travellers in the east. she was desired to look into a cup of molasses (any other dark liquid will answer the same purpose) and when the angle of incidence from my brain was equal to the angle of reflection from her brain, she distincdy saw the image of my thoughts at the pointofcoincidence, and gave minute descriptions of many persons whom she could have no idea of; she saw the persons and things in the fluid, only when the angles of thought converged' with due deference todrcollyer, is it not most probable that these ladies w

him seat himself under a window,theonlyonethat had notbeendarkened,and poured out a table-spoonful ofsomeblackliquidinto theboy'srighthand,and bade him hold the hand steady, and keep his eye fixed upon the surface of the liquid("here" the doctor says, as with the magic mirrors of old "is the medium used to embody the idea, which has been conveyed by the operator to persons in correspond255 ence; the angle of direction from the boy's mind, must beinaccordance with the angle from the person in correspondence) and then resuming his old station by the brazier, sung out for several minutes on end "what do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen-iseethree-iseefour25

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

rror. so at last we set off eagerly in the indicated direction of the nearest tunnel. according to the carvings from which we had made our map, the desired tunnel mouth could not be much more than a quarter of a mile from where we stood; the intervening space showing solid-looking buildings quite likely to be penetrable still at a sub-glacial level. the opening itself would be in the basement- on the angle nearest the foothills- of a vast five-pointed structure of evidently public and perhaps ceremonial nature, which we tried to identify from our aerial survey of the ruins. no such structure came to our minds as we recalled our flight, hence we concluded that its upper parts had been greatly damaged, or that it had been totally shattered in an ice rift we had noticed. in the latter case th

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phases of one ultimate, eternal "carter" outside space and time- phantom projections differentiated only by the angle at which the plane of consciousness happened to cut the eternal archetype in each ca

es, stranger questions, and still stranger requests. curious concepts flowed conflictingly through a brain dazed with unaccustomed vistas and unforeseen disclosures. it occurred to him that, if these disclosures were literally true, he might bodily visit all those infinitely distant ages and parts of the universe which he had hitherto known only in dreams, could he but command the magic to change the angle of his consciousness-plane. and did not the silver key supply that magic? had it not first changed him from a man in 1928 to a boy in 1883, and then to something quite outside time? oddly, despite his present apparent absence of body; he knew that the key was still with him. while the silence still lasted, randolph carter radiated forth the thoughts and questions which assailed him. he k

e waves resumed their awesome pulsing, carter knew that his terrible request was granted. the being was telling him of the nighted gulfs through which he would have to pass of the unknown quintuple star in an unsuspected galaxy around which the alien world revolved, and of the burrowing inner horrors against which the clawed, snouted race of that world perpetually fought. it told him, too, of how the angle of his personal consciousness-plane, and the angle of his consciousness-plane regarding the space-time elements of the sought-for world, would have to be tilted simultaneously in order to restore to that world the carter-facet which had dwelt there. the presence wanted him to be sure of his symbols if he wished ever to return from the remote and alien world he had chosen, and he radiated

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the appropriate angle to banish. since we wish to invoke the element of earth, we must start therefore at the topmost single point and move downwards to the left, viz: 44 a practical guide to geomantic divination the weapon employed for invoking is the coloured pen or pencil used to record the geomantic symbols as already described. first of all, however, take t

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

her character, the endowments of venus, or of the impersonated idea of beauty, fig. 255. change into the alarming; these are the attributes of the malific feminine elementary genius born of darkness or matter, whose tremendous countenance, veiled as in the instance of isis, or masked as in that of the universal 278 the rosicrucians. mythological queen of beauty, inspires or destroys according to the angle of contemplation at which she is mythically revealed. fig. 256 (a) is the crested "snake" curved as the symbol of the dragon's tail, traversing from left to right the fields of creation, in which the stars are scattered as fig. 256. fig. 257. estoiles, or waved serpentining flames, the mystic brood of the great dragon. the reverse of this amulet (b) presents the crescent and decrescent m

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ferent parts are separate, but sometimes they are joined together, and then one gets the effect of an arrow, whence it is named the arrow of ra, the sun-god, who was also called horus of the double horizon, the son of osiris and isis, and yet a reincarnation of osiris, god in evolution. the lower portion of the drawing refers to his descent into matter, the inverted square signifying descent, and the angle beneath symbolizing the cavern of matter into which he went down. the upper square then indicates that he ascended or rose again. the symbol in the centre- that of the double axe- is that of the most high god; so the complete glyph is thus a kind of symbolic creed, which for those who drew it affirmed their faith in the descent of the deity into matter and his final triumphant ascension

owing extracts from the exposition du systeme metrique des anciens egyptiens of m. jomard, as given in dr. mackey fs lexicon: 265. if we inscribe within a circle a triangle, whose perpendicular shall be 300 parts, whose base shall be 400 parts, and whose hypotenuse shall be 500 parts, which, of course, bear the same proportion to each other as 3, 4, and 5; then if we let a perpendicular fall from the angle of the perpendicular and base to the hypotenuse, and extend it through the hypotenuse to the circumference of the circle, this chord or line will be equal to 480 parts, and the two segments of the hypotenuse, on each side of it, will be found equal, respectively, to 180 and 320. from the point where this chord intersects the hypotenuse, let another line fall perpendicularly to the shorte

LIBER CHANOKH

nually on the earth. thus you are become the skirts of justice and truth. in the name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make

ings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, g

the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the i

d a garland to the righteous: giving unto them fiery darts to vanne the earth, and 7699 continual workmen, whose courses visit with comfort the earth; and are in government and continuance as the second and the third.therefore hearken unto my voice! i have talked of you, and i move you in power and in presence, and the praise of your god in your creation [invokes: bitom; the whole tablet of fire. the angle of b of b. the lord of the flame and the lightning, the king of the spirits of fire] liber lxxxiv 29 the seventh key ra-asa isalamanu para-di-zoda oe-cari-mi aao iala-pire-gahe quiinu. enai butamonu od inoasa ni pa-ra-diala. casa-remeji ujeare cahirelanu, od zodonace lucifatianu, caresa ta vavale-zodirenu tol-hami. soba lonudohe od nuame cahisa ta da o desa vo-ma-dea od pi-beliare itahil

apparelled with ornaments of brightness, such as work wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balatoha: goho iad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso!

f the earth, the forty-eight keys or calls 30 which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od obezoda, soba-ca upaahe cahisa tatanu od tarananu balie, alare busada so-bolunu od cahisa hoel-qo ca-no-quodi cial. vaunesa aladonu mom caosago ta iasa olalore ginai limelala. amema cahisa sobr

h his treasure. cursed are they whose iniquities they are! in their eyes are mill-stones greater than the earth, and from their mouths run seas of blood. their heads are covered with diamonds, and upon their heads are marble stones.*10 happy is he on whom they frown not. for why? the lord of righteousness rejoiceth in them! come away, and not your vials: for the time is such as requireth comfort. the angle of b of d in the tablet of d. the lord of the winds and the breezes, the king of the spirits of air* v.l .upon their hands are marble sleeves. liber lxxxiv 31 the tenth key coraxo cahisi coremepe, od belanusa lucala azodiazodore paebe soba iisononu cahisa uirequo ope copehanu od racalire maasi bajile caosagi; das yalaponu dosiji od basajime; od ox ex dazodisa od salaberoxa cynuxire faboa

that, 5678 times in the twenty-fourth part of a moment, roar with a hundred mighty earthquakes and a thousand times as many surges, which rest not, neither know any* time here.11 one rock bringeth forth a thousand, even as the heart of man doth his thoughts. woe! woe! woe! woe! woe! woe! yea, woe be to the earth, for her iniquity is, was, and shall be great. come away! but not your mighty sounds! the angle of d of c in the tablet of c. the prince of the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!12 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoath

themselves together and became13 (those) of whom it is measured, and it is as they are, whose* v.l .any echoing time between. the forty-eight keys or calls 32 number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of e of c in the tablet of c. the princess of the waters, the lotus of the palace of the floods. the twelfth key nonuci dasonuf babaje od cahisa ob habaio tibibipe: alalare ataraahe od ef! dirix fafenu mianu ar enayo ovof! soba dooainu aai i vonupehe. zodacare, gohusa, od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! o ye that range14 in the south and

hoathahe i a i d a! o ye that range14 in the south and are as the 28 lanterns of sorrow, bind up your girdles and visit us! bring down your train 3663 (servitors, that the lord may be magnified, whose name amongst ye is wrath. move! i say, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of b of c in the tablet of c. the lord of the waves and the waters, the king of the hosts of the sea. the thirteenth key napeai babajehe das berinu vax ooaona larinuji vonupehe doalime: conisa olalogi oresaha das cahisa afefa. micama isaro mada od lonusahi- toxa, das ivaumeda aai jirosabe. zodacare od zodameranu. odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye

cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye swords of the south, which have 42 eyes to stir up the wrath of sin: making men drunken which are empty: behold the promise of god, and his power, which is called amongst ye a bitter sting! move and appear! unveil the mysteries of your creation;15 for i am the servant of the same your god, the true worshipper of the highest. the angle of d of e in the tablet of e. the prince of the chariot of earth. liber lxxxiv 33 the fourteenth key noroni bajihie pasahasa oiada! das tarinuta mireca ol tahila dodasa tolahame caosago homida: das berinu orocahe quare: micama! bial. oiad; aisaro toxa das ivame aai balatima. zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o ye sons of fury

MICHAEL WYNN THE SOUL TRAVELERS

de the computer, and thereby derive pleasure from the game, he must first have an interface; this is often a keyboard, mouse, or controller. secondly, he must have individual location assigned to him. unlike email, where the user chooses the name, the video game decides where the main character s information is stored. at this location, is typically stored things like: coordinates within the map, the angle you re looking, and usually stuff like current health and how many bullets you have left. what s more, the video game itself must convert what is no more than a bunch of numbers into an environment, akin to our own, that can be displayed on the screen. now that our gamer has an identity in the computer world, he can now interact with digi-guy; he can now derive pleasure from that univers

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

in the time of the final redemption, may it happen speedily, in our days. amen we now may continue to explain the process of the "building up" of nukvah (the female. a point under yesod at first, the stature of malchut is like a point under yesod. afterwards it is "built up" into a heh (the final heh of g-ds four letter name) as before (as the heh of binah. the explanation is as follows: 1) from the angle of the giver, before a person can speak, he must first focus on the point he wants to convey through his speaking. only after this can the point expand into a "heh. this means that only once there is a point which he wants to give over, can he speak. this is similar to the relationship between chochmah and binah as explained before. 2) from the aspect of the recipient, when for example

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

or passive, is visualized in white light, within the circle already traced, and is "charged" by thrusting the sceptre toward the center, visualizing the figure glowing strongly in the astral light, the brilliance of the pentagram flaring brightly at the force of the hiero' p rojection. the hierophant then begins the invoking pentagram of the element, following the circle around with sceptre from the angle where the spirit pentagram ended to the angle where the pentagram of the element begins (see page 13, volume i11 for specific instructions on invoking the elements by pentagram. the pentagram of the element is visualized in the color of that element as described in the lecture on the supreme ritual of the pentagram and "charged in the same manner as the pentagram of spirit. both invoking

ation against him but said 'the lord rebuke thee. now, if thou wilt draw the pentagram to have by thee as a symbol, thou shalt make it of the colours already taught, upon a black ground. there shall be the sign of the pentagram, the wheel, the lion, the eagle, the ox, and the man, and each hath an angle assigned unto it for dominion. hence ariseth the supreme ritual of the pentagram, according to the angle from which the pentagram is traced. the circle or wheel answereth to the all-pervading spirit: the laborious ox is the symbol of earth; the lion is the vehemence of fire; the eagle, the water flying aloft as with wings when she is vaporized by the force of heat: the man is the air, subtle and thoughtful, penetrating hidden things. at all times complete the circle of the place before comm

eophytes may have protection against opposing forces, and also that they may form some idea of how to attract and to 282 the golden dawn: volume 111 book four come into communication with spiritual and invisible things. the banishing pentagram of earth will also serve thee for a protection if thou trace it in the air between thee and any opposing astral force. in all cases of tracing a pentagram, the angle should be carefully closed at the finishing point <12> the invoking pentagram of air commenceth from water, and that of water commenceth from the angle of air. those of fire and earth begin from the angle of spirit. the kerubic sign of the element is to be traced in the centre. the banishing signs are the reversing of the current. but before all things, complete the circle of the place w

ne like the pentagram, but by each triangle separately. all the invoking hexagrams follow the course of the sun in their current, that is from left to right. but the banishing hexagrams are traced from right to left from the same angle as their respective invoking hexagrams contra y to the course of the sun. the hexagram of any particular planet is traced in two triangles, the first starting from the angle of the planet, the second 287 288 the golden dawn: volume zzz book four opposite to the commencing angle of the first. the symbol of the planet itself is then traced in the centre. thus in the case of the invoking hexagrams of saturn, the first triangle is traced from the angle of saturn, following the course of the sun, the second triangle from the angle of the moon (only trace the cent

traced in the centre. thus in the case of the invoking hexagrams of saturn, the first triangle is traced from the angle of saturn, following the course of the sun, the second triangle from the angle of the moon (only trace the central planetary symbol in practice- the others are shown onlw" for illustration) invoking diagram 6 banishing q but the invoking hexagram of the moon is first traced from the angle of the moon, its second angle being traced from the triangle of saturn. the banishing hexagram for jupiter, for example, is traced from <22> the same angle as the invoking hexagram, and in the same order, but reversing the current's direction. in all cases the symbol of the planet should be traced in the centre. but for the sun all six invoking hexagrams of the planets should <26> be tra

tracing each of these four forms, according to the particular planet with those forces thou art working at the time. 296 the golden dawn: volume 111 book four the hexagrams of saturn may be used in general and comparatively unimportant operations, even as the pentagrams of earth are used in the lesser ritual of the pentagram. in these four forms of the hexagram thou shalt trace them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke, and reversing the course to banish. that is to say, working from left to right for the former and from right to left for the latter. remember always that the symbols of the elements are not usually traced on sigils but are replaced by the kerubic emblems of aquarius, leo, taurus and the eagle h

rticular planet. now if thou shalt wish to invoke the forces of one particular planet, thou shalt find in what quarter of the heavens he will be situate at the time of working. then thou shalt consecrate and guard the place wherein thou art by the lesser banishing ritual of the hexagram. then thou shalt perform the lesser invoking ritual of the hexagram, yet tracing the four figures employed from the angle of the planet required, seeing that for each planet the mode of tracing varieth. if thou dealest with the sun, thou shalt invoke by all six forms of the figure and trace within them the planet symbol and pronounce the name ararita as has been taught. then shalt thou turn unto the quarter of the planet in the heavens and shalt trace his invoking hexagram and pronounce the proper names, an

they move once round; the formation in darkness of the binah angle of the white triangle of the three supernals. the hierophant knocks once as they pass him in affirmation of mercy- the hiereus in affirmation of severity; and the invisible assessors each give the sign of the enterer as the candidate passes on his way. at the second passing of the hierophant, the knock affirms the commencement of the angle of chokmah. the kerux bars the candidate's approach to the west to mark that the natural man cannot obtain the understanding of even the son of osiris unless by purification and equilibrium. again is the candidate <138> purified and consecrated, the pillars about his sphere of sensation being rendered more manifest. after this second consecration, the candidate is allowed to approach the

ysterical weakness and absence of resolution in action. hence in the answer of the hiereus is an affirmation of the necessity of courage and of the danger of fear, and he gives one knock to seal the vibration of that force imaged in the candidate's sphere of sensation. the next barring and consecration of the candidate is an extension of the previous one and the commencement of the formulation of the angle of kether. the hood-wink is again slipped up giving a still further glimpse of the nature of the divine light, though to the mind of the candidate, an imperfect one. therefore it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after

leberseth; a; blatha; abeu; ebeu; phi; thitasoe; ib; thiao. hear me, and make all spirits subject unto me <261> so that every spirit of the firmament and of the ether, upon the earth and under th@earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me. make one complete circumambulation deosil, to formulate the angle of kether in the supernal triangle of the genius. pass to the south, assume the astral god-form of horns, and that as the invocation proceeds the fire purges you of all blemish. use spirit pentagram of actives and lnvoking pentagram of fire. i invoke thee, the terrible and invisible god who dwellest in the void place of the spirit. aragogorobrao. sothou. modorio. phalarthao. doo. ape. th

e spirit. aragogorobrao. sothou. modorio. phalarthao. doo. ape. the bornless one. hear me and make all spirits subject unto me, so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god may be made obedient unto me. make one complete circumambulation to formulate the angle of chokmah. pass to west, assume form of the goddess isis, and imagine after invocation that the element flows in waves through you. make passive pentagram of spirit and lnvoking pentagram of water. hear me: roubriao. mariodam. balbnabaoth. assalonai. h n a ii.o t.h oteth. abrasar. aeoou. ischure, mighty and bornless one. hear me, and make all spirits subject unto me, so that every spiri

RUBY TABLET OF SET

aughter this world should not be. h ghonor to yog-sothoth, without whose sign we ourselves should not be. h ghonor to nyarlathotep, prince of the abyss. h ghonor to shub-niggurath, father of the world of horrors. h gfrom the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. h gfrom the second angle is the master who ordereth the planes and the angle, and hath conceived the world of horrors in its terror and glory. h gfrom the third angle is the messenger, who hath created thy power to behold the master of the world of horrors, who giveth to thee substance of being and the knowledge of the nine angles. h gfrom the fourth angle is the ram of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth

ts any cyclical development. each 'rebirth' is an entry upon the next cycle at a higher 'octave' of the scale implied by the circle. the relative distances between the points on the circle are also important. they show a kind of rhythm in the cycles of manifestation. in a conversation with sir ronald barrett, he accurately asked the question, since we have two qualities (or vectors) here, what is the angle between them and at what point do they come together. he knew the answer, of course, because the answer is almost always hidden in an accurate question. the two vectors forming the great angle between the qualities of the seal and the circle are what are referred to in the ritual text of die elektrischen vorspiele (and in the tale by frank belknap long, the hounds of tindalos) as 'angled

thods should work for anyone, but they require a few tools. the first thing required is a protractor, the larger the better. also needed is some sort of stiff cardboard or posterboard, a straight edge, and a knife or scissors. place the center of the protractor over one of the corners of the posterboard. line it up on the protractor's bottom edge and the 90 mark on the protractor, and measure out the angle of 72, and mark it on the board. using the straight edge, draw the angle out several inches, and remeasure the mark to be sure you have the angle right. then cut out the angle and you're ready to draw your pentagram. i usually find the exact center of the object that i wish to draw the pentagram on, mark it clearly, and draw one line straight down from this point. place the 72 triangle y

pth discussion shall be between myself and my magi. ptah: i understand. set: i know that you do. now let us return our attention to the golden section. the images on the giant card now vanish leaving in their place a single giant triangle. set: this triangle is a phi triangle. what has come to be known as the pythagorean triangle in your time. this line ac, is one-half the length of this line ab. the angle is defined as 90 degrees making this a right triangle. this triangle must be laid out with precision as all the remaining measurements are dependent upon this first triangle. ptah: an analogy can be drawn here. set: proceed. ptah: just as the triangle is comprised of three separate sides to make a single whole from which all successive measurements are made, so too is the great work- the

SALMANRUSHDIE THESATANICVERSES

, pro-falklands himself, thought he knew what was coming next. but valance began to describe the research programme of a british aerospace company, a client of his, which had just revolutionized the construction of missile guidance systems by studying the flight pattern of the common housefly "inflight course corrections" he whispered theatrically "traditionally done in the line of flight: adjust the angle up a bit, down a touch, left or right a nadge. scientists studying high-speed film of the humble fly, however, have discovered that the little buggers always, but always, make corrections _in right angles" he demonstrated with his hand stretched out, palm flat, fingers together "bzzt! bzzt! the bastards actually fly vertically up, down or sideways. much more accurate. much more fuel effi

SATANICON

e invocation of antichrist: in the name of belial i invoke you spirit of antichrist come forth! for i am the first, and many will follow! in the spirit of the beast, come forth for i am the same, and the faithful are fearful! in recognition of the number, come forth for the conquest has begun! 2 the celebrant stoops to light each candle of the pentagonia. after lighting the first, he evokes: from the angle of satan, i conjure the fires of evil! after lighting the second, he evokes: from the angle of belial, i conjure the lands of evil! after lighting the third, he evokes: from the angle of leviathan, i conjure the seas of evil! after lighting the fourth, he evokes: from the angle of beelzebub, i conjure the skies of evil! after lighting the fifth, he evokes: from the angle of lucifer, i co

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

hey were to take, and the story they were to tell. viola listened, but scarcely comprehended; he pressed her hand to his heart and departed. chapter 7.v. van seco pur anco sdegno ed amor, quasi due veltri al fianco "ger. lib" cant. xx. cxvii (there went with him still disdain and love, like two greyhounds side by side) glyndon did not perceive, as he hurried from the house, two forms crouching by the angle of the wall. he saw still the spectre gliding by his side; but he beheld not the yet more poisonous eyes of human envy and woman's jealousy that glared on his retreating footsteps. nicot advanced to the house; fillide followed him in silence. the painter, an old sans-culotte, knew well what language to assume to the porter. he beckoned the latter from his lodge "how is this, citizen? tho

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

d of stationary telescope. the passage runs at an angle downward from the opening. from that corridor an ancient astronomer could watch and chart the passing night sky. two narrow shafts that were originally believed to provide ventilation in the pyramid may have had a similar astronomical purpose as the passage. it has been determined through calculations by astronomer virginia trimble, based on the angle of the shaft and the positions of stars from 3000 to 2400 b.c.e, that one of the shafts pointed to the pole star, which could have been used by egyptians to determine the true north. another shaft would have provided a view of the orion/sehu constellation every 24 hours during that same period in time. such findings and references contributed to a theory proposed by robert bauval and adr

THE TAROT OF C C ZAIN

he passions and the instincts of the flesh. the sacred serpent at his brow signifies enlightenment; and the two kneeling men, the one red and the other black, denote the intelligences of light and shadow, both of whom obey the force of the pentagram. the two paths--arcanum vi. in divination, arcanum vi may be briefly interpreted as temptation. arcanum vi is figured by a man standing motionless at the angle formed by the conjunction of two roads. his looks are fixed upon the ground; his arms are crossed upon his chest. two women, one at his right and the other at his left, each place a hand on his shoulder, showing him one of two roads. the woman at his right is modestly clothed, and has the sacred serpent, indicating enlightenment, at her brow. she thus personifies virtue. the one at the l

THE BOOK OF GATES

is wall, which completely divides the second division from the third, is an opening, which leads to a corridor that runs between two walls, the tops of which are protected by rows of pointed stakes. at the entrance to the corridor stands a god, in mummied form, called am-aua, and at the exit is a similar god called sekhabesnefunen, each is said to "extend his arms and hands to ra" at each side of the angle, near p. 101 click to view the gate of the serpent aqebi. p. 102 the entrance to the corridor, is a serpent, who ejects flames from his mouth; the flame from the one sweeps along the corridor, at the end of which it is met by the flame from the other serpent which sweeps along the inside of the inner wall. the flames of these serpents are said to be for ra. the gateway leading to the thi

THE HOLY BIBLE KING JAMES VERSION

tablished them for correction. 1:13 [thou art] of purer eyes than to behold evil, and canst not look on iniquity: wherefore lookest thou upon them that deal treacherously [and] holdest thy tongue when the wicked devoureth [the man that is] more righteous than he? 1:14 and makest men as the fishes of the sea, as the creeping things [that have] no ruler over them? 1:15 they take up all of them with the angle, they catch them in their net, and gather them in their drag: therefore they rejoice and are glad. 1:16 therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous. 1:17 shall they therefore empty their net, and not spare continually to slay the nations? 2:1 i will stand upon my watch, and set me upon the tow

TYSON DONALD NEW MILLENNIUM MAGIC

me. he or she can also make use of the english version of the kabbalah of nine chambers, the aiq beker, which has been filled with the twenty-six letters of the english alphabet: this is the same grid used in the children's game of tick-tack-toe; and children often use it to make up secret codes, a letter being represented by an angle of the grid. for example, the letter a would be represented by the angle 1, the single dot signifying that it is the first letter in the compartment. this code is centuries old and has its origins in ancient thaumaturgy. it is interesting to note that it has survived down to the present as the plaything of children. by using the aiq beker the magus can convert one letter into another through their numerical equivalents. letters in the same compartment are con

TYSON DONALD SOUL FLIGHT

ogue, and is effective at releasing tension from the body. lie comfortably in the posture you have adopted for soul flight, and while visualizing the sign of projection floating on the darkness of your closed eyelids, turn your attention to your left leg. focus all your tactile perception on your leg, feeling its muscles and bones, the way the skin touches the bed, whether it is warm or cold, and the angle of your foot. tense the muscles in your leg slightly to become even more aware of them, then relax your left leg completely and withdraw your attention from it, just as though it was no longer attached to your body. do the same process of heightened awareness and withdrawal in succession for your right leg, your left arm, your right arm, your abdomen, your chest, and, lastly, your neck a

TYSON DONALD THE POWER OF THE WORD

arise, you sons of pleasure, and visit the earth: for i am the lord your god, which is, and liveth. in the name of the creator, move, and show yourselves as pleasant deliverers, that you may praise him amongst the sons of men. analysis of the fourth key this key refers to the spirits of the "second angle" which, moving around the circle of the earth sunwise from the starting point in the east, is the angle of the south. in the third key reference was made to the "corners of your governments" the first corner is that of the east, and the corresponding angle of the great table. the "thunders of increase" are angels, said by the messiah to reign in the second angle-the south. these are probably the same as the "thunderings and voices" that proceed out of the throne of heavenly christ in revel

nly used golden dawn system, where (earth) taurus is placed in the north and (air) aquarius in the east. the correspondences of the enochian names of god to the banners are based upon my own restored great table of the watchtowers, which uses the lettering of the reformed great table of raphael. i have attributed the directions of space to the quadrants as these were revealed to dee and kelley by the angle ave (see casaubon, pp. 173-7, and have placed the watchtowers upon the quadrants in the order in which they were delivered by ave, beginning with the east (upper left) and proceeding clockwise around the table. this is inevitable if the table is to be laid down in the circle with its corners pointing to the four directions, as is evident was the intention from dee's own diagram of the en

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

and arabic systems, by an upright simple line, but in many old systems whose numerals were their letters, we find that almost universally the letter a, from being chosen to commence the set of letters, had the task of representing the monad. in numeration, note that the romans began with lines, i, ii, iii, iiii, and then followed the acute angle v for 5, then for ten this was doubled x, for fifty the angle was laid down and became l, for a hundred, two fifties, one inverted became c, for five hundred c and l became d. hermias, the christian philosopher, author of ridicule of the gentile philosophers, quotes from the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of

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

e safeguards and solidifies the external shell. hence the double nun in yinnon not only signifies the birth of the messiah from the coupling of man and woman; it also marks the within mem/ returning forward 145 ontological locus of sexual differentiation within the divine. this, i surmise, should be identified as the phallus, or more precisely, the circumcised phallus, which is the vantage point, the angle of vision, whence the male-female polarity is specularized. the phallocentric orientation in relation to the letter nun is indicated overtly in another passage in the bahiric anthology, which, in my opinion, preserves an older mythologoumenon: what is saddi? yod nun, saddi and his mate, yod and nun. thus it is written, righteous, foundation of the world [saddiq yesod olam (prov 10:25. 47

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

name. the next five names thou shalt dispose in the five exterior angles of the pentacle: every angle containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circularly from the capital letter, but in the five exterior obtuse angles of the pentacle. set z of zedekiel within the angle which standeth up towards the beginning of the greatest circle: and so proceed towards the right hand. in the middle now of the pentacle, make a cross like a crucifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure 15. on the back of the seal i the sigil shown in figure 16. in the gol

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ed animal^ sacrifice of oxen (see suppl. the passage from agathias (itttrof? re kox ^oaq) proves the alamannic custom, and that from the olafssaga (nmct ok hross) the norse. a letter to saint boniface (epist. 82, wiirdtw) speaks of ungodly priests' qui tauros et liircos diis paganorum immolabant' and one from gregory the great ad mellitum (epist. 10, 76 and in beda's hist. eccl. 1, 30) affirms of the angles: hovcs solent in sacrificio daemonum multos occidere^ with sigiirt5r servants and hawks are burnt, ssem. 225; elsewhere horses and dogs as well, conf. ra. 344. asvitiis, morbo consumptus, cum caneetequo terreno mandatur antro; saxo gram. p. 91, who misinterprets, as though the dead man fed upon them: nee contentus equi vel canis esu, p. 92' pro accipitribus' means, that in default of ha

che lieldeiisage p. 164" hence tlie proverb: seint losnar hein i hoftji thors. m and 3 weilekinform billuiigius in zeuss, trad, wizenb. pp. 274. 287. 305. 374 heroes. wernum/ he belongs therefore to the stock of werina, who were near of kin to the angles. there was a billinga hses (heath) near whalley, and london has to this day a billingsgate. in ohg. we find a man's name billxmc (ried nos. 14. 21-3, a.d. 808. 821-2. if we take into account, that a dwarf billingr occurs in the edda, ssem. 2* 23% a hero pillunc in rol. 175, 1, and billunc and nidunc coupled together in the eenner 14126-647, the name acquires a respectable degree of impo

3 8 INITIATION CEREMONY

ppertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 64 squares

4 7 INITIATION CEREMONY

vine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this grade is also related to the planet venus. its kamea or mystical square is formed of 49 squares containing the numbers from 1 to 49 arranged so as to show the same sum

ADDTLS

he creation, and are the natural marks of his holiness. now thou shalt observe that in the book of the concourse of the forces, a sign is annexed unto each of the four tablets of the elements. that is, unto the tablet of a, a symbol of a t having four y s above it. the sigils of the angelic tablets diagram u unto the tablet of c a cross potent, having two letters b.b. a figure 4 and a figure 6 in the angles thereof. unto the tablet of b, a simple cross potent without additions. unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum dei aemeth, after and according unto a certain guidance of letters which is there set forth. this liber aemeth sive s

ADEPTUS MINOR INITIATION

aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find the elements unmixed, but each bound together with each, so

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ayed in terror among the elder gods there is no knowledge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their place is outside our place and between the angles of the earth they lie in wait crouching for the sacrifice they are they children of the underworld. falling like rain from the sky issuing like mist from the earth doors do not stop them bolts do not stop them they glide in at the doors like serpents they enter by the windows like the wind idpa they are, entering by the head namtar they are, entering by the heart utuk they are, entering

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ocosm, the other the microcosm<microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided for love's sake, for the chance of union> as said above, the object of any magick ceremony is to unite the macrocosm and the microcosm. it is as in optics; the angles of incidence and reflection are equal. you must get your macrocosm and microcosm exactly balanced, vertically and horizontally, or the images will not coincide. this equilibrium is affirmed by the magician in arranging the temple. nothing must be lop-sided. if you have anything in the north, you must put something equal and opposite to it in the south. the importance of this is so great

ALEISTER CROWLEY EQ I 5

rned, he taketh these precautions for the scribe. first let the scribe be seated in the centre of the circle in the desert sand, and let the circle be fortified by the holy names of god- tetragrammaton and shaddai el chai and ararita. and let the demon be invoked within a triangle, wherein is inscribed the name of choronzon, and about it let him write anaphaxeton- anaphaneton- primeumaton, and in the angles mi-ca-el: and at each angle the seer shall slay a pigeon, and having done this, let him retire to a secret place, where is neither sight nor hearing, and sit within his black robe, secretly invoking the aethyr. and let the scribe perform the banishing rituals of the pentagram and hexagram, and let him call upon the holy names of god, and say the exorcism of honorius, and let him beseech

ALEISTER CROWLEY EQUINOX EQ I 1 2

tion of line b (haggerston to maida vale) and obtained my line c (back to scott's) by "subliminal trigonometry. in this example i am assuming that i had never been in london before. i have done precisely similar work in dozens of strange cities, even a twisted warren like tangier or cairo. i am worse in paris than 63 anywhere else; i think because the main thoroughfares radiate from stars, and so the angles puzzle one. the power, too, suits ill with civilized life; it fades as i live in towns, revives as i get back to god's good earth. a seven- foot tent and the starlight who wants more? 1.35. well, i've woke myself writing this. the point that really struck me was this: what would happen if by severe training i forced my "astral body" damn it! isn't there a term for it free from l.-prost

ALEISTER CROWLEY EQUINOX EQ I 2 2

ping upward and away from the top corners of the altar. a fire is depicted as rising from the top center of the altar. the base and top of the detachable altar are depicted with rectangular copings extending slightly beyond the body, upper one thicker. the heptagram itself refers to the seven days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

of the world grasp the purpose of the process as a whole planned unfoldment, and will then give their attention to the instinctual, intellectual and intuitive training of the race in such a manner that the whole twenty-eight years of training will be seen as an ordered, directed process, and the goal will be clearly visioned. it will be apparent, then, that those to be taught will be gauged from the angles upon which i have touched: a. those capable of being rightly civilised. this refers to the mass of men. b. those capable of being carried forward into the world of culture. this includes a very large number. c. those who can add to the assets of civilisation and culture "the equipment" required for the process of functioning as conscious souls, not only in the three worlds of instinctua

BLAVATSKY H P ANTHROPOGENESIS

e shown that the latter were the same as the manus, the rishis and our dhyan chohans, who incarnated in the elect of the third and fourth races. thus, while in theogony the kabiri-titans were seven great gods: cosmically and astronomically the titans were called atlantes, because, perhaps, as faber says, they were connected[[footnote(s* who adds that the egyptians had various ways of representing the angles of the poles. also in perry's view of the levant there is "a figure representing the south pole of the earth in the constellation of the harp" in which the poles appear like two straight rods, surmounted with hawks' wings, but they were also often represented as serpents with heads of hawks, one at each end* faber and bishop cumberland would make them all the later pagan personification

he list of the forty renowned sons of kasyapa, besides kapila, the great sage and philosopher of the kali yuga. being an initiate "a serpent of wisdom" a naga, the latter was purposely blended with the kapilas of the former ages[[vol. 2, page] 573 the gnostics and pythagoras. xxiv. the cross and the pythagorean decade. the early gnostics claimed that their science, the gnosis, rested on a square, the angles of which represented respectively sige (silence, bythos (depth, nous (spiritual soul or mind, and aletheia (truth. it is they who were the first to introduce and reveal to the world that which had remained concealed for ages: namely, the tau, in the shape of a procrustean bed, and christos as incarnating in chrestos, he who became for certain purposes a willing candidate for a series of

BLAVATSKY H P COSMOGENESIS

btinet revelationem dei (in clemens's stromata, r. iv, para. 6, is applicable to both or neither. consult the zends, vol ii, p. 228, and plutarch de iside, as compared by layard, academie des inscriptions, 1854, vol. xv[[vol. 1, page] 126 the secret doctrine. as those raised at tyre to the four elements, which were placed on pedestals whose four angles faced the four cardinal points: adding that "the angles of the pedestals had equally the four figures of the zodiac" on them, which represented the same orientation (antiquities i, viii, ch. xxii. the idea may be traced in the zoroastrian caves, in the rock-cut temples of india, as in all the sacred square buildings of antiquity that have survived to this day. this is shown definitely by layard, who finds the four cardinal points, and the fo

COMMENTARY ON THE SEAL OF THE NINE ANGLES

came up with these notions following his lengthy stay in egypt as a priesthood initiate. fascinating how these "trails" just keep going backward until they vanish into the mists of pre-recorded history. bear in mind that the ceremony of the nine angles was composed within the conceptual and iconographic limits of the age of satan. nor was it intended to be an extensive, exhaustive "last word" on the angles or other included concepts; it was conceived as a noetic vision and gbm expression. the following comments pertain to my ideas at that time and deliberately avoid embellishing the cna with the more sophisticated concepts to which i have since been sensitized through my own work and the many brilliant examinations by other setians. first angle: unity. the concept of the universe as the t

DAVID ICKE CHILDREN OF THE MATRIX

centuries by land. as they travelled they were known by different names in different regions. once more the changing names have obscured the fact that they were the same peoples from the former sumer empire and even further back to atlantis and lemuria. some of the names by which these former sumerian peoples were known are the scythians (saca, sacki, sacksen, saxon, goths (gauls, and cimmerians. the angles and the saxons, who combined to form the anglo-saxons, once again had the same origin, the aryan race from sumer and its empire.2" this exodus into europe included the people called the sicambrian franks. interestingly these franks also claimed to have lived in arcadia in greece, which is a name for atlantis according to some researchers. the danube (danaan) region was another area wher

DEMONIC BIBLE

o the northern horizon. multiplying 8 by 9 (to get the number of angles created by the division of the eight cardinal points with the nine angular points) gives a total of 72, the traditional number of lords of the djinn, powerful spirits of air and fire described in the goetia of solomon as bound by solomon in a brazen vessel but later freed by the babylonians. these 72 demonic spirits rule over the angles of the earth, and therefore over all the spirits which dwell upon the earth. initial statement i have crossed the gates of hell and have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. i shall invoke the eight sub-princes of hell. i shall invoke the *first of the eight sub-princes of hell *or second, or third, as apropriate invocation of astarot/the

DONALDTYSON AIQBEKER

icians represented the letters in the cells by means of the borders of the cells. for example, a letter in the central cell would be substituted for by a closed box; a letter in the upper-left cell would be substituted for with an angle that opened to the left; and so on. which of the three letters in a cell was intended by these graphic symbols was indicated by means of dots place at the tops of the angles. one dot meant the letter on the right, two dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius ag

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ertificate, the full name of this once famous author was edward george earle lytton bulwer- lytton. he was born in london, may 23, 1803. his father was a norfolk squire, bulwer of heydon hall, and colonel of the 106th regiment (norfolk rangers; his mother was elizabeth barbara lytton, a lady who claimed kinship with cadwaladr vendigaid, the semi-mythical hero who led the strathclyde welsh against the angles in the seventh century. as a child the future novelist was delicate, but he learned to read at a surprisingly early age and began to write verses before he was ten years old. going first to a small private school at fulham, he soon passed on to another one at rottingdean, and here he continued to manifest literary tastes, lord byron and sir walter scott being his chief idols at this tim

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tury by friedrich sieggrun (1877.1951) and alfred witte (1878.1943, two pioneers of the contemporary astrological revival. the system is sometimes referred to as the hamburg school, a reference to witte s main teaching centre in germany. the uranian system was distinguished from traditional astrology at several points. first, traditional astrology bases many of its interpretations of the chart on the angles formed between planets in the charts. important relationships or aspects are formed when planets are apart as 0 (conjunction, 30 (semisextile, 45 (semisquare, 60 (sextile, 90 (square, 120 (trine, and 180 (opposition. there are also a set of lesser aspects. some aspects have traditionally been regarded as beneficent and others as more malevolent. these latter, now termed the hard aspects

GOLDEN DAWN RITUALS C C1

m point is colored violet. this arm is attributed to dwsy and is represented by the bow and shaft of luna. in the center of the lowest point of the hexagram is the letter a, the seventh letter in the name atyrara. around the outside of the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points

on these four forms. l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve this from the basic hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to the top from being lowest. l k y f b c the second form is the classical hexagram with the attribution of the angles as usual. the hexagram has an affinity with earth and is traced in the southern quarter. this is the position of earth in the zodiac, and the sun at noon when it is at its culmination. 16 l b c y f k the third form has its affinity with air and is in the western quarter. this is in the position of air in the zodiac. l k y f b c this is water in the position of the zodiac. it has an affi

n s u x q hwhy w h hy hh w y yhwh hywh ywhh hyhw yhhw hhyw whyh hwyh wyhh nesher aryeh shor adam michael auriel gab riel gad ephraim manasseh issachar j udah naphtal i asher dan benjamin zebulon reuben simeon raphael in the macrocosm in the east is a, which is. in the south j, which is. in the west is g, which is. in the north is d, which is. 23 now look at the inside angles and observe these as the angles of the four elements in the microcosm. k, the kerubic of air in the east, e, the kerubic of fire in the south, h, the kerubic of water in the west, and b, the kerubic of earth in the nor od tools of the inner order r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the lotus wand should be carried by the zelator adeptus minor at all meetings of the second order in which he has the

GOLDEN DAWN RITUALS E

e easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twelve signs of the zodiac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i

GOLDEN DAWN RITUALS Z1

, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in

GOLDEN DAWN RITUALS ZAM8

is that when using these lineal figures later in the forming of talismans under the directions of the sephiroth, we must remember that all of the sephiroth below the point of hmkj should have a double, triple, or quadruple form of 12 for example, let's take the heptangle of jxn, the heptagon and the two forms of the heptagram. they should all be united in the same talisman with the extremities of the angles coinciding. you will be utilizing these figures for potent and powerful planetary, zodiacal, and sephirotic work. it is not necessary to have every aspect of every figure memorized, but you should have a working knowledge of each figure and how it applies to every sephiroth and every planet. this will give you a basic understanding and allow the information to seep into your mind and th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e giza pyramids represented? i knew that bauval s later work, which had been wholeheartedly endorsed by graham hancock fingerprints of the gods 343 mathematicians and astronomers, had borne out his inspired hunch. his evidence (reviewed fully in chapter forty-nine) showed that the three pyramids were an unbelievably precise terrestrial map of the three stars of orion s belt, accurately reflecting the angles between each of them and even (by means of their respective sizes) providing some indication of their individual magnitudes.6 moreover, this map extended outwards to the north and south to encompass several other structures on the giza plateau once again with faultless precision.7 however, the real surprise revealed by bauval s astronomical calculations was this: despite the fact that s

the pyramid of khafre. what in the menkaure complex? well, the mortuary temple. and actually i m only using the conventional attribution of the pyramids for convenience here. 15 'after reviewing my various drawings, schematics and measurements, my final conclusion concurs with my initial reaction: the two works represent two separate individuals. the proportions in the frontal view and especially the angles and facial protrusion in the lateral views, convinced me that the sphinx is not khafre. if the ancient egyptians were skilled technicians and capable of duplicating images, then these two works cannot represent the same individual' frank domingo, cited in serpent in the sky, p. 232. see also aaas 1992, for schoch's views on the recarving of the sphinx's head. graham hancock fingerprints

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

are referring to when we speak of art as cipher. the image here, for us, evokes this poem from konx om pax. we recommend the entire poem, but only quote the first line, above. in the gathering of the musicians, and the devil walking widdershins we can see a couple of pentagrams. the right and the averse. the apex of the right pentagram is crowley. the apex of the averse pentagram is fireman. even the angles of the heads and the directions they point suggest this. not only is this a piece of art: it is conveying a very vital teaching, as to how the illuminati really works. what is this? a secret ritual of the illuminati? i was not aware of any of this at the time i created the piece. i was teaching myself photoshop, as i said, and i was more interested in creating interesting and humorous a

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

gle in the formation of snow crystals, ice crystals, mineral crystals, and acid crystals. nature is truly an artist in her great work, but solely because she uses system and order. crystallography the science which treats of crystals a crystal is a portion of inorganic matter with a definite molecular structure and an outward form bounded by plane surfaces called "crystal faces" and conforming to the angles of a triangle. these crystal faces result from the regular arrangement of the particles of the substance undergoing solidification, every addition of matter to the crystal in the process of formation being piled upon the particles already solidified as cannon balls or oranges are built up into a pile. all of which reveals the "law of the triangle" the reason for this is that every minut

riangle is an equilateral triangle. by comparing these two triangles as shown in figures e and f we see that they have different heights (indicated by the dotted lines) and the height is shown by the two heavy lines in the center of the diagram. this, says dr. dalton, shows the height of the strata of each group of atoms. he also calls attention to the fact that in the grouping shown in figure d, the angles are always 60 or 120 degrees.a fact to be kept in mind by all rosicrucians. therefore, we see that when the law of the triangle (the equilateral triangle) demonstrates or manifests itself in the composition of matter or the arrangement of atoms, we have an entirely different and important demonstration of the atomic laws. the grouping in figure d represents the grouping of atoms in the

he asks you to note that when water freezes by sudden congelation (that is, when water is brought into an atmosphere below the freezing point and is suddenly chilled) certain forms of crystals or spiculae can be seen upon the surface of the water. figure g shows one of these spiculae and it illustrates two points: that the atoms are co-related to one another as shown in figures c and d, and that the angles are very significant. an examination of the designs shown in snowflakes will teach one many interesting facts regarding the laws embraced in the foregoing statements. table ii shows a comparison between the chemical formulations of frater dalton and those of modern scientists with regard to some substances commonly encountered in the study of chemistry. apart from obvious differences in

HP LOVECRAFT A DARK LORE

andfather kept me saying the dho formula last night, and i think i saw the inner city at the 2 magnetic poles. i shall go to those poles when the earth is cleared off, if i can't break through with the dho-hna formula when i commit it. they from the air told me at sabbat that it will be years before i can clear off the earth, and i guess grandfather will be dead then, so i shall have to learn all the angles of the planes and all the formulas between the yr and the nhhngr. they from outside will help, but they cannot take body without human blood. that upstairs looks it will have the right cast. i can see it a little when i make the voorish sign or blow the powder of ibn ghazi at it, and it is near like them at may eve on the hill. the other face may wear off some. i wonder how i shall look

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

and partial conceptions. had his whole quest not been based upon a faith in the unreality of the local and partial? after an impressive pause the waves continued, saying that what the denizens of few-dimensioned zones call change is merely a function of their consciousness, which views the external world from various cosmic angles. as the shapes produced by the cutting of a cone seem to vary with the angles of cutting- being circle, ellipse, parabola or hyperbola according to that angle, yet without any change in the cone itself- so do the local aspects of an unchanged- and endless reality seem to change with the cosmic angle of regarding. to this variety of angles of consciousness the feeble beings of the inner worlds are slaves, since with rare exceptions they can not learn to control th

ISIS UNVEILED

repeats a verse from the koran "those who on giving thee their hand swear to thee an oath, swear it to god, the hand of god is placed in their hand; whoever violates this oath, will do so to his hurt, and to whoever remains faithful god will give a magnificent reward' placing the hand below the chin is their sign, perhaps in memory of their vow. all use the double triangles. the brahmins inscribe the angles with their trinity, and they possess also the masonic sign of distress as used in france" from the very day when the first mystic found the means of com- munication between this world and the worlds of the invi^ble host, between the sphere of matter and that of pure spirit, he concluded that to abandon this mysterious science to the profanation of the rabble was to lose it. an abuse of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mpressive, which distinguishes the early norman period of architecture in england, in regard to which, though abounding in far-off hermetic suggestions, we have 226 the rosicrucians. seen no notice in antiquarian quarters. these two columns comprise a part of the colonnade in the white tower, or central tower, of the tower of london. the capital of the first column is square, but it is rounded at the angles by a cut to the hypotrachelium, or base-ring, of the capital. the tops of these cuts are formed by volutes similar to the horns of the corinthian and ionic capitals. the male volute is to the right, and is a spiral volve, from which issues a dependent budding flower, dropping seed. the volve to the left, which is a series of rings enclosing a point, is female. a twisted perpendicular, l

l of the sun. plasma of bad quality (the gnostics, p. 200) fig. 250: this object is the chnuphis serpent, to gnostic mysteries. 273 which frequent reference has been made in our book. the serpent, is raising itself in act to give the mythic dart. on its head is the crown of seven points or vowels. the second amulet presents the name of the gnostic un- fig. 248. known angel, with the four stars in the angles. this is michael, or the saviour, the chief of the ons, seventy-two in number, and composed of six times twelve; there being three double decades, for the night and for fig. 249. fig. 250. the day, in each lunar period or sign of the zodiac; each of which consists of thirty degrees. in another aspect, this symbol stands for the gnostic chief deity abraxas, the letters of whose name make

LIBER DCCCLX JOHN ST

tuition of line b (haggerston to maida vale, and obtained my line c (back to scott.s) by .subliminal trigonometry. in this example i am assuming that i had never been in london before. i have done precisely similar work in dozens of strange cities, even a twisted warren like tangier or cairo. i am worse in paris than anywhere else; i think because the main thoroughfares radiate from stars, and so the angles puzzle one. the power, too, suits ill with civilized life; it fades as i live in towns, revives as i get back to god.s good earth. a seven-foot tent and the starlight.who wants more? 1.35. well, i.ve woke myself writing this. the point that really struck me was this: what would happen if by severe training i forced my .astral body..damn it! isn ft there a term for it free from l .prosti

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

found enigmatic statements which they made no effort: to interpret. the following example is quoted from plutarch "the pythagoreans indeed go farther than this, and honour even numbers and geometrical diagrams with the names and titles of the gods. thus they call the equilateral triangle head-born minerva and tritogenia, because it may be equally divided by three perpendiculars drawn from each of the angles. so the unit they term apollo, as to the number two they have affixed the name of strife and audaciousness, and to that of three, justice. for, as doing an injury is an extreme on the one side, and suffering one is an extreme on the on the one side, and suffering in the middle between them. in like manner the number thirty-six, their tetractys, or sacred quaternion, being composed of th

an old man with a scythe in his hand; iron by a soldier dressed in armor. to aqua fortis was given the curious name "the ostrich's stomach" and to the attainment of the "great work" they assigned the symbol of the phoenix sitting upon a nest of fire. the union of elements they symbolized by a marriage, the process of putrefaction by a skull, antimony by a dragon. p. 156 the following table shows the angles to which the parties of three (salt, sulphur, and mercury) go in search of chiram: the four "corners" of creation east south west north the fixed signs of the zodiac aquarius leo scorpio taurus the parts of the cherubim man lion eagle bull the four seasons spring summer autumn winter the ages of man childhood youth maturity age the stages of existence birth growth maturity decay the par

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

me ihvh, tetragrammaton; between the south and the west the essential tetragrammatic name ahih, eheieh; between the west and the north the name of power alivn, elion; and between the north and the east the great name alh, eloah; which names are of supreme importance in the list of the sephiroth, and their sovereign equivalents. furthermore, thou shalt circumscribe about these circles two squares, the angles of which shall be turned towards the four quarters of the earth; and the space the key of solomon page 18 between the lines of the outer and inner square shall be half-a-foot. the extreme angles of the outer square shall be made the centres of four circles, the measure or diameter of which shall be one foot. all these are to be drawn with the knife or consecrated instrument of art. and

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the other. beyond this again make another circle at another foot distance, and beyond these two circles, which are beyond the circle of art yet upon the same centre, thou shalt describe pentagrams with the symbols and names of the creator therein so that they may surround the circle already described. without these circles shalt thou circumscribe a square, and beyond that another square, so that the angles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the universe, east, west, north, and south; and at the four angles of each square, and touching them, thou shalt describe lesser circles wherein let there be placed standing censers with lighted charcoal and sweet odours. these things being done, let

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

"as he clothed himself with cursing like as with a garment, so let it come unto his bowels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each

especially those which are written in the pentacle. editor s note. mystical characters of mars, and the names of the four angels: madimiel, bartzachiah, eschiel, and ithuriel written in hebrew around the pentacle. figure 26. the second pentacle of mars. this pentacle serveth with great success against all kinds of diseases, if it be applied unto the afflicted part. editor s note. the letter h, in the angles of the hexagram. within the same the names ihvh, ihshvh yeheshuah (the mystic hebrew name for joshua or jesus, formed of the ordinary ihvh with the letter sh placed therein as emblematical of the spirit, and elohim. around it is the sentence, john i. 4 "in him was life, and the life was the light of man" this may be adduced as an argument of the greater antiquity of the first few mystic

om psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be darkened that they see not; and make their loins continually to shake. they have eyes a

MORALS AND DOGMA

e setting sun, from the south to the north, from the surface of the earth to the heavens, and from the same to the centre of the globe. in it are represented the sun, moon, and stars; three great torches in the east, west, and south, forming a triangle, give it light; and, like the delta or triangle suspended in the east, and inclosing the ineffable name, indicate, by the mathematical equality of the angles and sides, the beautiful and harmonious proportions which govern in the aggregate and details of the universe; while those sides and angles represent, by their number, three, the trinity of power, wisdom, and harmony, which presided at the building of this marvellous work. these three great lights also represent the great mystery of the three principles, of creation, dissolution or dest

andoned nor left to wander in the darkness alone, still less to be trampled upon in our own efforts to ascend. from the mutual action and re-action of each of these pairs of opposites and contraries results that which with them forms the triangle, to all the ancient sages the expressive symbol of the deity; as from osiris and isis, har-oeri, the master of light and life, and the creative word. at the angles of one stand, symbolically, the three columns that support the lodge, itself a symbol of the universe, wisdom, power, and harmony or beauty. one of these symbols, found on the tracing-board of the apprentice's degree, teaches this last lesson of freemasonry. it is the right-angled triangle, representing man, as a union of the spiritual and material, of the divine and human. the base, me

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

enna, rome, and venice) the collegia continued to develop in the form of scholoe or scuole (schools. in the region of gaul, roman influence continued to be strongly felt in the kingdoms of the visigoths and the burgundians. they managed to survive to a much lesser extent in the kingdom of the franks. in great britain, it does not appear that roman institutions survived the invasions of the picts, the angles, and the saxons. we will now look more closely at the situation in each of these areas. the fate of the collegia in the frankish kingdom we know that the franks first penetrated gaul as foederati (frankish mercenaries) in service to rome and that they contributed to the prothe collegia and the barbarian invasions 19 tection of the country against the vandals and the huns. it was with th

ived eight solidi provisini and the masons of other schools received five.13 the schools also offered charity and assistance in a variety of ways. eventually, roman schools of builders attained such prosperity that they were able to send a good number of their masters elsewhere, especially to england, as we shall see. the fate of the collegia in great britain following the invasions of the picts, the angles, and the saxons, roman institutions collapsed in great britain. it is likely that the collegia, which had been so important, were not able to survive this upheaval intact. their influence, however, could not disappear completely. it was preserved within the sect of the culdees, or colidees. the culdees originally consisted of a community of celtic christians who, in order to better prop

NECRONOMICON ALAZIF

revailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until the end of the aeon. beyond the gate dwell now the old ones; not in the spaces known unto men but in the angles betwixt them. outside earth's plane they linger and ever awaite the time of their return; for the al azif page 1 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 earth has known them and shall know them in time yet to come. and the old ones hold foul and formless azathoth for their master abd abide with him in the black cavern at the centre of all infinity

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

alludes to the seven palaces of assiah; the crossed legs to the symbol of the four letters of the name. the surmounting crescent receives alike the influences of geburah and gedulah. she is the synthesis of the 32nd path, uniting malkuth to yesod. the oval of the 72 smaller circles refers to the schemhamporesch, or seventy-two fold name of the deity. the twelve larger circles form the zodiac. at the angles are the four kerubim which are the vivified powers of the letters of the name yod he vau he operating in the elements, through which you have just symbolically passed in the preceding ceremony. the fan, lamp, cup and salt represent the four elements themselves whose inhabitants are the sylphs, salamanders, undines and gnomes. be thou, therefore, prompt and active as the sylphs, but avoi

urse of the hebrew letters, as placed on the paths, forms as you see, the symbol of the serpent of wisdom, while the natural <85> succession of the sephiroth forms the flaming sword, and the course of the lightning flash, as shown in the drawing below. the cross within the triangle, apex downwards, placed upon the altar at the base of the tree of life, refers to the four rivers of paradise, while the angles of the triangles refer to the three sephiroth, netzach, hod, and yesod. the two pillars, right and left of the tree are the symbols of active and passive, male and female, adam and eve. they also allude to the pillars of fire and cloud which guided the israelites in the wilderness, and the hot and moist natures are further marked by the red lamp and the cup of water. l l e pillars furth

gelic names which appertain unto the element of water. the meanings of the <117> tablets of earth and air were explained to you in the preceding grades. turning to the altar, hierophant indicates the cross and triangle. the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters and reflecting the triune therein, as further marked by the lampsat the angles. while the cup of water placed at the junction of the cross and triangle represents practicus ritual 1 79 the maternal letter mem. hierophant returns to his throne in the east. hegemon indicates the seat west of the altar to theoricus who sits down. hegemon comes round the altar and removes the diagram stand, placing it in the south west, and returns to his place. all are seated. the po

banners of the south, and numberless divine and angelic names which appertain unto the element of fire. the meanings of the other tablets have already been explained to you. the triangle surmounting the cross upon the altar represents the fire of the spirit surmounting the cross of life and of the waters of edom. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangle are the threefold form of fire. philosophus ritual 195 <149> hiero resumes his seat. hegemon conducts practicus to him. the portals in the east and north east conduct to higher grades. the others are those of paths you have already traversed. this grade is related to the planet venus, ruler in netzach. its symbol, when inscribed on the tree of life is shown in the east

ct of four, the number of the elements, multiplied by five, the number of the pentagram. the words fiat lux, meaning 'let there be light,"consist of 7 letters. the letters of fiat form the initials of flatus, air; aqua, ritual of the portal 207 water; ignis, fire; and terra, earth (heg. goes to south. which four names again yield 20 letters as in the previous case. and the word lux is formed from the angles of the cross, l v x. he leads phil. once round and then to heg. who awaits them in the s. heg. the seraphim in the vision of isaiah are described as having six wings-'with twain he covered his face, and with twain he covered his feet, and with twain he did fly."that is, his synthesis is to be found in the hexagram and in the idea of the seven, more especially dominating the planetary re

you entered the hall of the neophytes in the= m, when first the the golden dawn: volume i1 book three hood-wink was raised, you beheld before you the sword that barred and the symbol which overcometh the barrier. the lamen in its more special attributions to the hiereus, has the following meanings. in the circle are the four sephiroth, tiphareth, netzach, hod and <185> yesod. the first three mark the angles of the triangle inscribed within, while the sides are the paths of nun, ayin and peh, respectively. in the centre is marked the letter samekh indicating the 25th path. while the wheel revolves, the hub is still. seek ever then the centre, look from without to within. behold the key of your path. puts badge aside heg five paths are before you- four have you attempted and each was guarded

aspirant now be admitted. third ad. opens the door, and admits aspirant, who carries wand and crux of chief, he is placed in fronf of and facing vault door. second before the door of the tomb, as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful kerubim, and the sword of flame. these kerubic emblem be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all-pervading spirit, while the cross within forms with its spokes the wheels of ezekiel's vision; and therefore are the cross and the circle white to represent the purity of the divine spirit. and inasmuch as we do not find the elements unmixed, but each bound together with

the lesser banishing ritual of the hexagram. in order that a force and a current and a colour and a sound may be united together in the same symbol, unto each angle of the pentagram certain hebrew divine names and names from the angelic tablets are allotted <16> these are to be pronounced with the invoking and banishing pentagrams as thou mayest see in the foregoing diagrams. the attributions of the angles of the pentagram is the key of its ritual. herein, during or* invokation without the use of the tablets of the elements, thou shalt pronounce the divine name a1 with the pentagram of water, and elohirn with fire, etc. but if thou art working with the elemental or enochian tablets, thou shalt use the divine names in the angelic language drawn therefrom. for earth, emor dial hectega, etc

ed the flaming hexagram, or the six-rayed signet star. usually, it is traced with the single point uppermost. it is not an evil symbol with the two points upward, and this is a point of difference from the pentagram. now if thou dost draw the hexagram to have by thee as a symbol, thou shalt make it in the colours already taught and upon a black ground. these are the planetary powers allotted unto the angles of the hexagram (king scale (queen scale) unto the uppermost. indigo..b. lack unto the lowermost. d. blue. puce unto the right hand upper. y. violet. blue unto the right hand lower. 9. green. green unto the left hand upper..d..r ed. red unto the left hand lower..y ellow..o range in the centre is the fire of the sun. 0. orange. golden <21> the order of attribution is that of the sephirot

ack unto the lowermost. d. blue. puce unto the right hand upper. y. violet. blue unto the right hand lower. 9. green. green unto the left hand upper..d..r ed. red unto the left hand lower..y ellow..o range in the centre is the fire of the sun. 0. orange. golden <21> the order of attribution is that of the sephiroth on the tree of life. hence ariseth the supreme ritual of the hexagram according to the angles from which it is traced. the uppermost angle answereth also to daath and the lowest to yesod, and the other angles to the remaining angles of the microprosopus. the hexagram is composed of the two angles of fire and water, and is therefore not traced in one continuous line like the pentagram, but by each triangle separately. all the invoking hexagrams follow the course of the sun in the

orces which, although not hostile or evil of themselves, will yet not be in harmony with those of an altogether different plane. and ever be sure that thou dost complete the circle of the place wherein thou workest. the four forms these are the four forms assumed by conjoining the two triangles of the hexagram on which the lesser ritual of the hexagram is based. the first form is <29> diagram i 1 the angles are attributed as in the diagram. its affinity is with the eastem quarter, the position of fire in the zodiac (note: to form these from the usual hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to top from being lowest. mars and jupiter do not change sides) diagram 12 hexagram ritual 295 the second form is the ordinary hexagram with the attribution

RUBY TABLET OF SET

left to rot in the forgotten places. h the shadow says the litany of self (in ancient texts it was the litany of "i have not: hi have lived in the company of set, and seen with his eyes. i have walked the singular path lit by the black flame. i have taken the left path with no certainty of what lay ahead. i have spoken with truth and clear judgment, calling upon maat. i beheld my subconscious in the angles of the pentagram. i sought the integration of self. i have cherished the love that was mine in this life. i have made xeper my word of power. its strength goes before me. i have honored the nine and the temple of set. h the celebrant gives the feather to the shadow saying: gthe weighing of life and love and works and soul is done. let our brother accept the rewards of his xeper. h graal

- hear, now, anton szandor lavey. recall first the pact which, years ago, you drew up before me, and to which you set your own name. think not that i have been unmindful of that act long past, pale and lonely though it might seem beside the wreaths you have won from your own kind. you could not know but that you risked more than your life- yet you stretched forth your will through the darkness of the angles to seek mine. though you have brought many honors to me, never was there such as this. take now the pact. in that chamber which you know to be most beloved of me, build now with your own hands a flame that is sacred to me. let your hands pass through the fire- once for each angle of my shining trapezohedron. speak again that great key which suspends the barrier between hell and earth, t

ction. what we have to do, and it is a great amount, is to combine all the aspects inside of the structure of this aeon and epoch and work them. work them inwards upon our selves and outwards upon the great order. our individual efforts will enhance and constitute our collective efforts. when opening the gates to my ritual chamber, i had thought of that act in terms of simply reaching out through the angles to effect one thing or another. but if i just examine my motives, i can easily see that whatever i effected and affected, there was always change involved. any act of magick that i performed was directed toward doing something. and the act of doing something always effected changes. either within myself or in someone or something else. always there will be an aspect changed or the natur

at exploration. in previous articles on the subject i have established a location on the seal for each of the nine angles, and have placed the numerical identity upon each one. the use of this sign as a gateway between dimensions and as a device for the visualizing of things that shall become manifest in the is-to-be have also been alluded to. the schematic summation of our work thus far appears: the angles and their key-words the point of origin for most speculation on the seal of the nine angles is based on the text of the ceremony of the nine angles by michael aquino and published in anton lavey's satanic rituals. if we examine the texts which accompany each of the nine angles, it is not hard to derive from them certain 'key words' which sum up the meaning a particular angle has in the

sters of the realm. raise the temple of the eight trihedrons unto the daemons of creation" creation is raised another octave. the ninth angle is perfection or rebirth- more technically perhaps it is the black flame, i.e "the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire" if these key-words, along with the original enumeration of the angles, are applied to the diagram of the seal of the order, the following image emerges: it should be noted that the nine angles as thus far discussed are in reality not entirely linear in the way they are manifested. in fact what we really have is a non-linear manifestation of the angles as pure qualities not really a series of numbers in a linear, counting, sense. but it cannot be denied th

ollowing image emerges: it should be noted that the nine angles as thus far discussed are in reality not entirely linear in the way they are manifested. in fact what we really have is a non-linear manifestation of the angles as pure qualities not really a series of numbers in a linear, counting, sense. but it cannot be denied that on another level, there is true meaning in ordering the numbers of the angles one through nine. this sequence is not the order in which we usually experience the effects of the nine angles, however. the outer ring as noted elsewhere, the third and fourth angles may be seen to intersect with the circle of nature surrounding the nine-angled seal. these are the direct gateways between the world of the psyche- the will- and the realm of nature. it is through these ga

umber of angles is not in reality five but seven. herein is hidden a great secret. the pure form of the pentagram suspended within the circle of the objective universe is the purest expression of the temple of set philosophy- it points to the ultimate goal of initiation upon the left-hand path. but at the same it conceals much- which can be revealed by delving into the darkness between the lines. the angles through chronological time as noted above, the nine angles as thus far discussed do not directly reflect the manifestation of their qualities in temporal existence, i.e: in the mundane space/time continuum. but as magicians we remain highly interested in this mundane world, seeking methods to enable us to influence events within it. the circles hold the keys to this kind of manifestatio

events within it. the circles hold the keys to this kind of manifestation. the outer circle describes the cycles of nature, the unfolding of events outside the self and in the objective universe. this is where we perceive chronological, linear time and witness the chains of cause and effect. if, following logic previously established, we begin and end at the ninth angle and lay the nine points of the angles in a counter clock-wise direction around the outer circle where they would most directly affect events in the circle (note they only twice intersect the circle itself) we arrive at the following image: here is a totally new ordering of the angles- with the exception of the ninth angle, of course, which always returns to itself and is the 'beginning and ending of dimensions' this second

its own mystery. and so it is with every true rune. it seals out the unworthy and seals in the secret upon the heart of every knight or dame who has partaken of its essence. those who are without move only in curved space, i.e: in the mundane space/time continuum. but those with the power to penetrate the veil and go beyond the barrier can move in angled space, i.e. the realms of the nine angles. the angles have power over the rings, just as consciousness can have dominion over nature. the seal contains three separate types of figures: the pentagram, the trapezoid, and the ring(s, two angled and two curved. each of these three figures are important and unique elements in the complex all are needed to convey the information and no one of them can serve in the stead of an other. the pentagra

logy untainted by judeo-christian contaminant lore. but intrinsically it is a map of initiatory development and the development of anything along cyclical or oscillating patterns. such maps are extremely important to true initiation. without them the would-be initiate may wander aimlessly for aeons. it furthermore provides a plan far magical timing. by using the way in which the inner ordering of the angles interact with the outer ordering, it becomes clear which acts of will must be undertaken when to assure the best chance of magical success. the non-linear angles must be ordered to create the virtual necessity of linear (temporal/natural) developments in accordance with the will of the trapezoidal initiate. it will be noted that the further away in temporal time a prospective event is

neters or forms in an inner, creative realm, and the temporal unfolding of their potential in the outer realms defined via contact with the natural order. that's a macrocosmic interpretation. microcosmic interpretations involve application of the neters or associated pythagorean ideas for structuring the manifestation of concepts in the world of horrors. thus the phrase "casting a vision through the angles. here is a simple example. social change starts with the status quo, a function of mindlessness. participants are blind to their contribution to a situation, indeed cannot perceive the situation, being embedded in it. this is the "idiot god" stage. since it is only possible to discriminate any stimulus by observing a difference, the first step in awareness comes when somebody observes a

SALMANRUSHDIE THESATANICVERSES

onarch that ruled, with its multiple roots, over an area more than half a mile in diameter. by now the growth of tree into village and village into tree had become so intricate that it was impossible to differentiate between the two. certain districts of the tree had become well-known lovers' nooks; others were chicken runs. some of the poorer labourers had constructed rough-and-ready shelters in the angles of stout branches, and actually lived inside the dense foliage. there were branches that were used as pathways across the village, and children's swings made out of the old tree's beards, and in places where the tree stooped low down towards the earth its leaves formed roofs for many a hutment that seemed to hang from the greenery like the nest of a weaver bird. when the village panchay

SATANIC BIBLE

m the sixth tower of satan there shall come a sign which joineth with those saltes within, and as such will move the body of the flesh of my summoning. i have gathered forth my symbols and prepare my garnishings of the is to be, and the image of my creation lurketh as a seething basilisk awaiting his release. the vision shall become as reality and through the nourishment that my sacrifice giveth, the angles of the first dimension shall become the substance of the third. go out into the void of night (light of day) and pierce that mind that respondeth with thoughts which leadeth to paths of lewd abandon (male) my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapours be spread within th

SATANIC RITUALS

e gut. sie bewegen sich neu durch die winkd, obgleich sie frei sind von gekr mmten abmessungen. fremd und entsetzlich sind die jagdhunde der grenze, sie folgen im bewusstsein der begrenzung zum zeitraum. unsichtbar gehen sie mitten unter uns, an jenen orten, wo der ritus gesprochen wurde. unseen they walk amongst us, and as we doth join them, so we stalk the night unseen as well, for only through the angles can we be seen, and those without see not; for their eyes are blinded by millstones of righteousness. i say unto thee who speaketh with, garbled tongue: i know well that which holds ye from leaving this cycle. i have glimpsed the hounds of the barrier, lying in wait for the souls of the righteous. they are the guardians of the cycles, and they lurk at the threshold of time, and their sp

weise, die wir so gut kennen. an dieser grimmigen, grauen k ste herscht der obelisk und f sst su mit seinen vier klauen nach dem ring des fafnir- f hrer, diese verk rperung kommt, welche uns vergr ssert und schl gt jene, die gegen uns sind. o my brothers, study well the stone with planes unrecognized by those without, for within those glaring facets the hounds await that set the world aflame! be the angles small and still or gargantuan in their roaring outrage, the form is that which we know so well. on the grim, gray shore, the monolith prevails, and clutched within the fourfold talons of the ring which fafnir guards, that shape remains to bring forth that which gives us increase and smites those who would oppose us. oh, schwaches mensch, h re meine warnung, versuche nicht gewaltsam das

p t. ihr habt den schl ssel erhalten, aber eure gehirne sind klein und begreifen nicht das wort. deswegen h rt den klang, den grossen glockenklang der bellenden hunde. sie sind hattn ckig und ausdauernd und sie kommen durch den grossen, flammenden trapezoid ihre augen gl hen mit den feuern der h lle! know ye, all who dwell in the light of professed righteousness, that others who know the keys and the angles have opened the gate, and for turning back there is not time. thou hast been given the key, but thy minds are small and grasp not the word. therefore, list to the sounds, o ye out there, the great bell sounds of the baying of the hounds. they are gaunt and unquenched, and through the great blazing trapezoid they come, their eyes aglow with the fires of hell! treibewenn du kannst in die

un-mnu kai y'gs-othoth hrn-nji qua-resvn xha drug'bis pw-nga s'jens ni'ka quraas-ti kno'g nwreh sbo-j rgy-namanth el-aka gryenn'h. ky'rh han'treh zmah-gron't k'renb phronyeh fha'gni y'g zyb'nos vuy-kin'eh kson wr'g kyno. yog-sothoth, master of dimensions, through thy will are we set upon the world of horrors. faceless one, guide us through the night of thy creation, that we may behold the bond of the angles and the promise of thy will. participants: ki'q y'gs-othoth r'jyarh fergryp'h- nza ke'ru phragn'glu. honor to yog-sothoth, without whose sign we ourselves should not be [celebrant raises both arms away from him at a sharp angle. participants do likewise] celebrant: z'j-m'h kh'rn z'j-m'h kh'r z'jm'h kh rmnu. kh'rn w'nh nyg hsyh fha'gnu er'ngi drg-nza knu ky crystr'h n'knu. ou-o nje'y fha

i'a n'yra-l'yht-otp urz'n naagha. hail, nyarlathotep, prince of the abyss. celebrant: v'hu-ehn n'kgnath fha'gnu n'aem'nh. kzren ry'gzyn cyzb-namanth el-aka gryenn'h kh'renshz k'rahz'nhu zyb'nos y'goth-e vuy-kin'eh nals zyh. in thy name let us behold the father. let the old one who reigneth upon the world of horrors come and speak with us, for we would again strengthen the bond that liveth within the angles of the path of the left [the celebrant stands directly before the altar, clenching both fists and crossing the left hand over the right against his chest] celebrant: i'a sh'b-n'ygr'th aem'nh el-aka gryenn'h. i'a aem'nh kyl-d zhem'n. i'a zhem'nfni n'quz n'fha'n-gn kiqua hu-ehn zyb'nos. hail, shub-niggurath, father of the world of horrors. hail, father of the hornless ones. hail, ram of t

i'a sh'b-n'ygr'th. hail, shub-niggurath [the goat of a thousand young appears. all participants clench their fists after the fashion of the celebrant] celebrant: i'a aem'nh. hail, father. participants: i'a aem'nh. hail, father. shub-niggurath: phragn'ka phragn. v'vuy-kin'e f'ungn kyl-d zhem'n k'fungn zyb'nos z'j-m'h kyns el-kran'u. f'ungnu'h zyb-kai zyb'nos rohz vuy-kh'yn. i am that i am. through the angles i speak with the hornless ones, and i pledge anew the bond of the daemons, through whose will this world is come to be. let us speak the bond of the nine angles. celebrant and participants: i'a aemn'h urz'vuy-kin w'hren'j el-aka gryenn'h. f'ung'hn-kai zyb'nos rohz vuy-kh'yn n'kye w'ragh zh'sza hrn-nji qua-resvn k'ng naagha zhem v'mhneg-alz. hail, father and lord of the angles, master of

ons, the herald of the barrier, and the goat of a thousand young. all: v'ty'h vuy-kn el-ukh'nar ci-wragh zh'sza w'ragnh ks'zy d'syn. from the first angle is the infinite, wherein the laughing one doth cry and the flutes wail unto the ending of time. v'quy'h vuy-kn hrn-nji hyl zaan-i vyk d'phron'h el-aka gryenn'h v'jnusfyh whreng'n. from the second angle is the master who doth order the planes and the angles, and who hath conceived the world of horrors in its terror and glory. v'kresn vuy-kn k'nga d'phron'g kr-a el-aka gryenn'h p'nseb quer-hga phragn uk-khron ty'h-qu'kre vuykin'e rohz. from the third angle is the messenger, who hath created thy power to behold the master of the world of horrors, who giveth to thee substance of being and the knowledge of the nine angles. v'huy vuy-kn zhem'nf

y-k'nh v'quar. participants: the flutes of the laughing one shriek through the chasms of the abyss, and the darkness boils with the perishing of the five angles in the sixth. celebrant: y'trynh na'gh'l w'raghno'th vr'lyeh ngh''na fhtagn-w'gah kr'hyl zaan-i vyk'n. participants: i danced and killed, and i laughed with the men, and in r'lyeh i died to sleep the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'halrn ghr-kha n'fhtagn-gha. participants: hear me, for i cry the end of the god of death, and of the god of dying, and i speak of the laws of life that you may reject the curse of the death without sleep. celebrant: k'aemn'h kh'rn k'aemn'h kh'r kaemn'h kh'rmnu. n'ghan-ka fhtagni-kar'n gha'l. vnaa-glyz-zai v'naa

in, nor the old ones who brought to you the flame of the abyss, nor the ram of the sun, nor the eternal serpent who raised you upon the earth and delivered to you the flame from the messenger. celebrant: p'garn'h v'glyzz (go now from the sea [the celebrant casts the torch into the bonfire. he retreats to the darkness] celebrant: vuy-kin'e glyz-naaghs y'kh'rain k'r'heyl vuy-kin'el s'nargh's cylth (the angles of the watery abyss are no more, but other angles there are for the deep ones to command) participants: v'yn'khe rohz v'schm'h v'ragsh kyr-reng'ka w'nath-al y'keld v'fnaghn k'aemn'hi. i'a cthulhu! i'a sha-t'n (by the seal of nine and by the shining trapezoid, let none hazard thy wrath, for we are known to the old ones. hail, cthulhu! hail, satan) the satanic baptisms since the formation

SATANICON

lies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dark creator of the angles of darkness, herein we the dark souls dwell! guide and empower him (her) now and forevermore! in luciferi honos! 4 all drink from the chalice of change (the celebrant, then his assistant, and finally the initiate. 5 the celebrant recites the pact of oration which the initiate repeats after him: lucifer lord of my dark soul, i (common or xian name) do hereby renounce god, jesus the nazar

mbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points of the angles of the pentagonia on the floor before the altar. a single black candle endowed with the spirit of antichrist rests in the center of the altar, directly beneath the sigil. ignited charcoal in a large brazier represents hell s flaming pit from which the grand conjuration and subsequent release of the devils of evilution symbolize the forces of the developing religious war between xians an

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ebral cortex- that part of the brain responsible for reasoning, deduction, imagination (thought) and those qualities which make us uniquely human- the other cell groups are processed within the more primitive portions of the brain, particularly the midbrain. each (visual stimulus) is processed in accordance with that specific brain area. this differentiation is the key that unlocks the mystery of the angles- from a mechanistic view. certain mathematical relationships, as they relate to visible form, open specific neural routes. these routes- electrical in nature- follow differing physical paths within the tissues of the brain. angularly oriented visible spectrum manifestations (delineating here from other types of angular forms we will discuss later. hyper-complex cell activity is processe

er. hyper-complex cell activity is processed within the cerebral cortex (the seat of consciousness- that part of the brain responsible for higher human functions. visual stimulus whose orientations are other than angular are processed within the more primitive visual centers located within the midbrain. what is important here for our purpose of creating ritual proxemics is that we have a element- the angles- that we know are processed by that portion of the brain responsible for the higher functions of conscious man. the angles stimulate activity within the cerebral cortex, but what are the contents of this stimulation? anton szandor lavey, the author of the satanic bible summarized the stimulus effects of angular mechanisms through another lhp law called the law of the trapezoid. it state

. it states: all obtuse angles are magically harmful to those unaware of this property. the same angles are beneficial, stimulating, and energizing to those who are magically sensitive to them. in general, we can observe from the law of the trapezoid that angles create polarities within the psyche. if an individual is aware of this ability- the beneficial, stimulating and energizing properties of the angles- these may be willfully directed as catalysts for transformation. if one is not aware of these properties they can be frightening as they shade the subjective contents of thought through those same characteristics. so, the mechanism (neuronic tracing) of angular prosthesis, and its effect upon consciousness is realized. understanding these mechanisms allows a focused setting to be synth

rimary and secondary coils. they also produce a great deal of white noise, pour negative ions into the air (cleansing it, and you. electromagnetic resonance can be tuned to the angular proportions of the pentagram. this idea was the major concept behind my development of tonal angularity. that geometric configurations were not merely visual models of line and point. rather, that the true power of the angles lie in their proportional components and how they interacted with the psyche. therefore, geometric proportion is multi-formative and exists in various proportional mechanisms, thus impacting upon various sensorial perceptions relative to the initial form. with all of this preparatory work complete, research has been done, the various elements within the chamber have been prepared, there

TELESMATIC FIGURES

matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt

THE NECRONOMICON SIMON VERSION

ayed in terror among the elder gods there is no knowledge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their place is outside our place and between the angles of the earth they lie in wait crouching for the sacrifice they are they children of the underworld. falling like rain from the sky issuing like mist from the earth doors do not stop them bolts do not stop them they glide in at the doors like serpents they enter by the windows like the wind idpa they are, entering by the head namtar they are, entering by the heart utuk they are, entering

THE SECRET RITUALS OF THE OTO

have studied in the vision and the voice. taking the name by syllables, we find jah as before the most high. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separate languages the word testifies to the true and living god most high. iv we shall now consider the word, taking two letters at a time from the angles of the triangle. we saw that the descending triangle ihv expressed the human nature of god; the ascending triangle will illustrate his nature in itself. ab is father, bl lord. al is word or logos, son, bl lord. lb is heart or spirit, bl lord. vvvv (all rise) glory to the father, and to the son, and to the holy ghost; as it was in the beginning, is now, and ever shall be, world end. amen

TYSON DONALD THE POWER OF THE WORD

for king ahasuerus, who cleansed themselves six months with oil (water) and six months with incense (fire. maintaining the pattern established in keys five and six, the messiah says of these living dwellings of the house of the east that their "kingdoms and continuance are as the third and fourth, strong towers and places of comfort, the seats of mercy and continuance" the "third and fourth" are the angles of the west and north, indicating that the hierarchal structure that applied in the first circuit around the points of the compass also applies to the second circuit. the "strong towers" is a reference to the watchtowers. continuance is again emphasized because the watchtowers sustain the very existence of the universe-were they to fail, the world would end. the kingdoms of these spirit

wrath. move, i say, and show yourselves; open the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshiper of the highest. analysis of the twelfth key the key is addressed to the spirits who rule in the south, presumably the same as the thunders of increase that were said to rule this angle in the fourth key. in seeking to evoke the rulers of the angles, we must understand that these rulers are always the same. the rulers of the south remain the six seniors who preside over that quarter. however, the specific function of these rulers may change from key to key, depending upon the context of the key by which they are evoked. since these rulers act through their wings, or ministers, the result is that we seem to be calling upon different

WESTERN MANDALAS OF TRANSFORMATION SR AL

me adonai (adni) has a numeration of sixty-five. graphiel, the intelligence, and bartzabel, the spirit of mars, both equal 325, the theosophic extension of the line when all numbers are included. you may want to review chapter four for variations on the sigil of graphiel. dr. case never refers to sigils or their differences on the various kameas; he did, however, point out that the proportions in the angles created by the kamea in figure 7-f are in harmony with the number five. look at the differences in the two seals made by drawing a line from figure 7-g one to twenty-five, figure 7-f contains two slanted rectangles (this is more clearly seen in figure 7-h) going in diagonals. its symmetry is known as a root five rectangle. agrippa's kamea, on the other hand, produces a seal which is mor

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

find in "the concourse of the forces" the following "wow thou shalt observe in the book of the concourse of the forces that unto each of the 4 tablets of the elements is there a sign annexed; i.e, unto the tablet of air a symbol of a t having four yods above it" 4 [this sign is shown in figure 11 "unto the tablet of water being a cross potent, having two letters b.b, a figure 4 and a figure 6, in the angles thereof [this sign is shown in figure 12:1 "unto the tablet of earth, a simple cross potent without additions [this sign is shown in figure 13] 5 "unto the fire tablet there is a circle having 12 rays allotted [this sign is shown in figure 14 "these be the sacred seals or characters" in the clavicula tabularum enochi paper it states "now we are to understand that there are 4 angel overs

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