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*THE BUDDHA

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ALEISTER CROWLEY EIGHT LECTURES ON YOGA

to study, and why should we study it (13) the answer is very simple. all this yoga that we know and practice, this yoga that produced these ecstatic results that we call phenomena, includes among its spiritual emanations a good deal of unpleasantness. the more we study this universe produced by our yoga, the more we collect and synthesize our experience, the nearer we get to a perception of what the buddha declared to be characteristic of all component things: sorrow, change, and absence of any permanent principle. we constantly approach his enunciation of the first two 'noble truths' as he called them 'everything is sorrow; and 'the cause of sorrow is desire' by the word 'desire' he meant exactly what is meant by 'love' in 'the book of the law' which i quoted a few moments ago 'desire' i

of the precepts usually enumerated under the heading yama. the rest are for the most part based on local and climatic conditions, and they may or may not be applicable to your own case. and, on the other hand, there are all sorts of good rules which have never occurred to a teacher of yoga; because those teachers never conceived the condition in which many people live today. it never occurred to the buddha or patanjali or mansur el-hallaj to advise his pupils not to practise in a flat with a wireless set next door. the result of all this is that all of you who are worth your salt will be absolutely delighted when i tell you to scrap all the rules and discover your own. sir richard burton said 'he noblest lives and noblest dies, who makes and keeps his self-made laws' 10. this is, of cours

t the gross pleasures of the senses are absolutely worthless. this practice, so far as it is useful to all, should be regarded as the first step towards emancipation from the thrall of the bodily desires, of the sensations self-destructive, of the thirst for pleasure. 18. i think this is a good opportunity to make a little digression in favour of mahasatipatthana. this practice was recommended by the buddha in very special terms, and it is the only one of which he speaks so highly. he told his disciples that if they only stuck to it, sooner or later they would reach full attainment. the practice consists of an analysis of the universe in terms of consciousness. you begin by taking some very simple and regular bodily exercise, such as the movement of the body in walking, or the movements of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

the law is this writing. to this lamen the master therion gave life by devoting his own life thereto. we may then regard this talisman, the law, as the most powerful that has been made in the world's history, for previous talismans of the same type have been limited in their scope by conditions of race and country. mohammed's talisman, allah, was good only from persia to the pillars of hercules. the buddha's, anatta, operated only in the south and east of asia. the new talisman, thelema, is master of the planet. but now observe how the question of the magical link arises! no matter how mighty the truth of thelema, it cannot prevail unless it is applied to any by mankind. as long as the book of the law was in manuscript, it could only affect the small group amongst whom it was circulated

ALEISTER CROWLEY MAGICK WITHOUT TEARS

black school of magick, which must by no means be confused with the school of black magick or sorcery, which latter is a perversion of the white tradition, is distinguished fundamentally from the yellow school in that it considers the universe not as neutral, but as definitely a magic without tears get any book for free on: www.abika.com 88 curse. its primary theorem is the "first noble truth" of the buddha "everything is sorrow" in the primitive classics of this school the idea of sorrow is confused with that of sin (this idea of universal lamentation is presumably responsible for the choice of black as its symbolic colour. and yet? is not white the chinese hue of mourning) the analysis of the philosophers of this school refers every phenomenon to the category of sorrow. it is quite usele

tence is exempt from sorrow. 50 huxley says, in his evolution and ethics "suffering is the badge of all the tribe of sentient things" magic without tears get any book for free on: www.abika.com 89 the philosophers of this school, seeking, naturally enough, to amend the evil at the root, inquire into the cause of this existence which is sorrow, and arrive immediately at the 'second noble truth' of the buddha "the cause of sorrow is desire. they follow up with the endless concatenation of causes, of which the final root is ignorance (i am not concerned to defend the logic of this school: i merely state their doctrine) the practical issue of all this is that every kind of action is both unavoidable and a crime. i must digress to explain that the confusion of thought in this doctrine is consta

manakaya's humble robe is to forego eternal bliss for self, to help on man's salvation. to reach nirvana's bliss but to renounce it, is the supreme, the final step- the highest on renunciation's path" follows a common-sense comment by frater o.m "all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing what- 40^ weh note: if homer can nod, so can crowley. the mineral called fool's gold is actually iron pyrites, not copper. it has a brassy look, and that might account for this error. 65 ever behind' the account of his doing this is given in the mahaparinibbana sutta; and it was the

it was my duty to bring his food very quietly (from time to time) into the room adjoining that where he was working. one day he missed two successive meals, and i thought i ought to look into his room to see if all was well. i must explain that i have known only two european women and three european men who could sit in the attitude called padmasana, which is that usually seen in seated images of the buddha. of these men, allan was one. he could knot his legs so well that, putting his hands on the ground, he could swing his body to and fro in the air between them. when i looked into his room i found him not seated on his meditation mat, which was in the centre of the room at the end farthest from the window, but in a distant corner ten or twelve feet off, still in his knotted position, res

e armoury of the aspirant. you stop me, obviously with a demand for a personal explanation "how is it" you write "that you reject with such immitigable scorn the very foundation-stones of buddhism, and yet refer disciples enthusiastically to the technique of some of its subtlest superstructures" i laff. magic without tears get any book for free on: www.abika.com 188 it is the old, old story. when the buddha was making experiments and recording the results, he was on safe ground: when he started to theorize, committing (incidentally) innumerable logical crimes in the process, he is no better a guesser than the arahat next door, or for the matter of that, the arahat's lady char. so, if you don't mind, we will look a little into this matter of sammasati: what is it when it's at home? it may b

lts you may read in "the psychology of hashish, by oliver haddo in the equinox, vol. i, no. 2. the general basis of this essay is sankhara; it shows how very striking are the analogies between (1) the results obtained by mystics- this includes the ecstasy of sexual feeling, as you may read in pretty nearly all of them, from st. augustine to st. teresa and the nun gertrude. the stages recounted by the buddha in his psychological analyses correspond with almost incredible accuracy (2) the phenomena observed by those who use opium, hashish, and some other "drugs (3) the phenomena of various forms of insanity. the facts of this research are infuriating to the religious mystic; and the fact of its main conclusion is liable to drive him into so delirious a frenzy of rage as to make one reach for

ALEISTER CROWLEY MEDITATION

ay with other practices designed to assist, when nearly every time something or other happens, and there is constantly a feeling of being "on the brink of something pretty big" one may expect to proceed to the next state- dhyana. 30 chapter vi dhyana this word has two quite distinct and mutually exclusive meanings. the first refers to the result itself. dhyana is the same word as the pali "jhana" the buddha counted eight jhanas, which are evidently different degrees and kinds of trance. the hindu also speaks of dhyana as a lesser form of samadhi. others, however, treat it as if it were merely an intensification of dharana. patanjali says "dhrana is holding the mind on to some particular object. an unbroken flow of knowledge in that subject is dhyana. when that, giving up all forms, reflect

ood; not only weakness but strength. how can the mystic surrender all, while he clings to his virtues> the self to the beloved; but in the beginning the magician is not that self, he is only the heap of refuse from which that self is to be built up. the magical instruments must be made before they are destroyed. this idea of karma has been confused by many who ought to have know better, including the buddha, with the ideas of poetic justice and of retribution. we have the story of one of the buddha's arahats, who being blind, in walking up and down unwittingly killed a number of insects [the buddhist regards the destruction of life as the most shocking crime] his brother arahats inquired as to how this was, and buddha spun them a long yarn as to how, in a previous incarnation, he had malic

ALEISTER CROWLEY THE SWORD OF SONG

m (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and still 135 use hatred, the sole means of ill, in truth s defence? in praise of light? well! well! i guess brer buddha s right! i am no brutal cain37 to smash an abel: i hear that blasphemy s unfashionable: 140 so in the quietest way we ll chat about it; no need to show teeth, claws of cat about it! with gentle words fiat ex

taphysic sings (i wish they did indeed: i find their prose the hardest of hard reading) 510 but if, you cry, the world s designed as a mere mirage in the mind, up jumps free will. but all i m pleading is against pain and hell. freewill then can damn man? no fearful mill, 515 grinding catastrophe, is speeding outside some whence, some whither? and67 i think we easier understand where schelling (to the buddha leading) calls real not-self. in any case 520 there is not, there can never be a soul, or sword or armour needing, incapable in time or space or to inflict or suffer. we i think are gradually weeding 525 the soil of dualism. pheugh! drop to the common christian s view! this is my point; the world lies bleeding (result of sin) i do not care; i will admit you anywhere! 530 i take your pre

compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach 245 that ego-atman sole must be; with schelling and the buddha own no-ego-skandhas are alone; with hegel and the christian? teach that which compels, includes, absorbs 250 both mighty unrevolving orbs in one informing masterless master-idea of consciousness all differences as these indeed are chess play, conjuring. proceed! 255 nay! i ll go back. the exposition above, has points. but simple fission has reproduced a different bliss, at last a hetero

ic s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst, a play of fiends uncouth, 295 mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. 300 so runs the premiss major plain; identical, the noble truth first of the buddha s noble four! the premiss minor. i deplore these limitations of the mind 305 i strain my eyes until they re blind, and cannot pierce the awful veil* in memoriam all is sorrow pentecost 33 visible image of the soul of nature, whose name is fatalitiy. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. that masks the prim

a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or and this is my theory are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me

tarless sea! let us consider what the words can mean. the taking of life can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha s speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he s

e sword of song 54 impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept the second precept is directed against theft. theft is the appropriation to one s own use of that to which another has a right. let us see therefore whether or no the buddha was a thief. the answer is of course in the affirmative. for to issue a command is to attempt to deprive another of his most precious possession the right to do as he will; that is, unless, with the predestinarians, we hold that action is determined absolutely, in which case, of course, a command is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if

ary, since even a millionaire must die; also it is universal, since even a buddha must breathe. the third precept this precept, against adultery, i shall touch but lightly. not that i consider the subject unpleasant far from it! but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha in spite of the ridiculous membrane legend* one of those foul follies which idiot devotees invent only too freely was a confirmed and habitual adulterer. it* membrum virile illius in membrana inclusum esse aiunt, ne copulare posset. would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value

e for metaphysical hairsplitting; let us prove what we have to prove in the plainest way. i would premise in the first place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination! the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily assume that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence. i didn t mean to is a poor excuse for an officer failing to obey an order. enough of this in any case a minor question; since even on the lowest moral grounds and we, i trust, soar higher! the error in que

n that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves paradoxical as that seems and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey surely in this weather we may have a drink! east of suez, trombone-macaulay (as i may surely say, when browning writes banjo- byron) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drink! it is like the streets of paris when they were placarded wi

ALEISTER CROWLEY EQ I 1

heavier metal; hume will serve our turn, may be. but hume in his turn becomes perfectly futile, pitted against the hindu mystic, who is in constant intense enjoyment of his new-found atman. it takes a buddha-gun to knock "his" castle down. now the ideas of mccabbage are banal and dull; those of hume are live and virile; there is a joy in them greater than the joy of the man in the street. so too the buddha-thought, anatta, is a more splendid conception than the philosopher's dutch-doll-like ego, or the rational artillery of hume. this weapon, too, that has destroyed our lesser, our illusionary universes, ever revealing one more real, shall we not wield it with divine ecstasy? shall we not, too, perceive the inter-dependence of the questions and the answers, the necessary connection of the

eed we inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing "i do not ask to see the distant path; one step's enough for me" but (you will doubtless say) i pith your? itself with another: why question life at all? why not remain "a clean-living irish gentleman" content with his handicap, and contemptuous of card and pencil? is not the buddha's goad "everything is sorrow" little better than a currish whine? what do i care for old age, disease, and death? i'm a man, and a celt at that. i spit on your snivelling hindu prince, emasculate with debauchery in the first place, and asceticism in the second. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital cata

ALEISTER CROWLEY EQ I 5

the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the bloom on the blossom, the dream on the sleeper, the bride on the blosom "the queen of the dancers, in her prime pose (spoken without inflection or emphasis" now do you understand the tragedy of life? 27 the training of the mind the religion of the buddhas is, in the most eminent sense of the word, a practical philosophy. it is not a collection of dogmas which are to be accepted and believed with an unquestioning and unintelligent faith: but a series of statements and propositions which, in the first place, are to be intellectually grasped and comprehended; in the second, to be applied to every action of our daily lives, to be practised

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

ciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in our hearts, as the supreme motive of our lives; and he who does this to the best of his ability is the right follower of the master- not he who calls himself "buddhist" but whose life is empty of the love the buddha taught. and because our lives are very painful, because to follow the good law in all our ways is very difficult, therefore we should not despair of ever being able to walk in the way we have learned, and resign ourselves to living a life full only of worldly desires and ways. for has not the master said "let no man think lightly of good, saying 'it will not come nigh me- for even by th

ify our power of living the life that is right. now, the whole of this practice of buddhism, the whole of the good law which we who call ourselves "buddhists" should strive to follow, has been summed up by the tathagata in one single stanza "avoiding the performance of evil actions, gaining merit by the performance of good acts: and he purification of all our thoughts- this is the teaching of all the buddhas" therefore we that call ourselves buddhists have so to live that we may carry out the three rules here laid down. we all know what it is to avoid doing evil- we detail the acts 29 that are ill each time we take "panca "sila" the taking of life, the taking of what does not rightly belong to us, living a life of impurity, speaking what is not true, or what is cruel and unkind, and indulg

ives; but who can estimate the power of one human mind, whether for good or for evil? one such mind, the mind of a man like jesus christ, may bring about the tortured death of many million men, may wreck states and religions and dynasties, and cause untold misery and suffering; another mind, employing the same manner of energy, but rightly using that energy for the 33 benefit of others, may, like the buddha, bring hope into the hopeless lives of crores upon crores of human beings, may increase by a thousandfold the pity and love of a third of humanity, may aid innumerable lakhs of beings to come to that peace for which we all crave- that peace the way to which is so difficult to find. but the energy which these two minds employed is one and the same. that energy lies hidden in every human

ng, and the sole mover in the world of men. there is no idea or thought, there is no deed, whether good or gad, accomplished in this world, but that supreme energy, that steam- power of our mental mechanism, is the mover and the cause. it is by use of this energy that the child learns how to speak; it is by its power that christ could bring sorrow into thousands of lives; it is by this power that the buddha conquered the hearts of one-third of men; it is by that force that so many have followed him on the way which he declared- the nirv na marga, the way to the unutterable peace. the name of that power is mental concentration, and there is nothing in this world, whether for good or for evil, but is wrought by its application. it weaves upon the loom of time the fabric of men's characters a

at tend to overcome our particular failings. by mental concentration is meant an intentness of the thoughts, the thinking for a definite time of only one thought at a time. this will be found at first to be very difficult. you sit down to meditate on love, for instance; and in half a minute or so you find you are thinking about what someone said the day before yesterday. so it always is at first. the buddha likened the mind of the man who was beginning this practice of samadhi to a calf which had been used to running hither and thither in the fields, 39 without any let or hindrance, which has now been tied with a rope to a post. the rope is the practice of meditation; the post is the particular subject selected for meditation. at first the calf tries to break loose, he runs hither and thit

t qualities in us, the qualities of love, and pity, and sympathy, and indifference to worldly life and cares; those forms of samm sati which will give us an accurate perception of our own nature, and the sorrow, transitoriness, and soullessness of all things in the samsara cakka; and those forms which 44 will best calm our minds by making us think of holy and beautiful things, such as the life of the buddha, the liberating nature of the dhamma he taught, and the pure life which is followed by his bhikkhus. we have seen how a powerful sankh ra is to be formed in one of two ways: either by one tremendous effort of concentration, or by many slight ones. as it is difficult for a beginner to make a tremendous effort, it will be found simplest to take one idea which can be expressed in a few wor

rmulates to oneself the ideal of the great teacher: one reflects upon his love and compassion, on all that great life of his devoted to the spiritual assistance of all beings; one formulates in the mind the image of the master, trying to imagine him as he taught that dhamma which has brought liberation to so many; and every time the mental image fades, one murmurs "buddhanussati "he reflects upon the buddha- each time of repetition passing over one of the beads of the rosary. and so with the dhamma, and the sangha- whichever one prefers to reflect upon. but perhaps the best of all the various meditations upon the idea, are what is known as the four sublime states- 45 cattro brahavihara. these meditations calm and concentrate the citta in a very powerful and effective way; and besides this

is prejudice are difficult to approach across the abyss of his ignorance. for example, he devotes just a paragraph to "yogis" these persons he describes as "hindu buddhists" who are "pantheists" and endeavour to produce "a state of stupefaction" in "their mental powers which are very low" and a "comatose condition" of their body, whose joints they dislocate. how well this describes such people as the buddha and the author of the bhagavadgita! what a ring fence is romanism against not merely truth but information! we then examine father poulain on the scientific side. how does levitation of the saints take place "the simplest explanation, and that most in conformity with the order of providence, consists in saying: since the angels have power to move corporeal bodies, god makes use of their

ALEISTER CROWLEY EQUINOX EQ I 3 3

rless sea" let us consider what the words can mean. the "taking of life" can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha's speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysic) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he s

ot to achieve the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept. the second precept is directed against theft. theft is the appropriation to one's own use of that to which another has a right. let us see therefore whether or no the buddha was a thief. the answer of course is in the affirmative. for to issue a command is to attempt to deprive another of his most precious possession_ the right to do as he will; that is, unless, with the predestinarians, we hold that action is determined absolutely, in which case, of course, to command is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that

ince even a millionaire must die; also it is universal, since even a buddha must breathe. 306 the third precept. this precept, against adultery, i shall touch but lightly. not that i consider the subject unpleasant_ far from it_ but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha_ in spite of the ridiculous membrane legend,6 one of those foul follies which idiot devotees invent only too freely_ was a confirmed and habitual adulterer. it would be easy to argue with hegel- huxley that he who thinks of an act commits it("cf" jesus also in this connection, thought he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore

for metaphysical hair-splitting; let us prove what we have to prove in the plainest way. i would premise in the first place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination_ the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily suppose that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence "i didn't mean to" is a poor excuse for an officer failing to obey an order. enough of this_ in any case a minor question; since even on the lowest moral grounds_ and we, i trust, soar higher_ the error in

that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves_ paradoxical as that seems_ and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey_ surely in this weather we may have a drink! east of suez,7 trombone-macaulay (as i may surely say, when browning writes banjo-byron8) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drink! it is like the streets of paris when they were placarded

sonality but a profound and centrally-seated intoxication of the consciousness? i am intoxicated as i address these words; you are drunk_ beastly drunk_ as you read them; buddha was a drunk as a voter at election time when he uttered his besotted command. there, my dear children, is the conclusion to which we are brought if you insist that he was serious! i answer no! alone among men then living, the buddha was sober, and saw truth. he, who was freed from the coils of the great serpent theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony_ drink no intoxicating drinks! when i go to take pansil,9 it is in no spirit of servile morality; it is with keen sorrow gn

auses of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fangs on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified_ and i think we should make a point about that; there is a great virtue in completeness. 309 yes! do not believe that the buddha was a fool; that he asked men to perform the impossible or the unwise.10 do not believe that the sorrow of existence is so trivial that easy rules easily interpreted (as all buddhists do interpret the precepts) can avail against them; do not mop up the ganges with a duster: or stop the revolution of the stars with a lever of lath. awake, awake only! let there be ever remembrance that ex

ALEISTER CROWLEY EQUINOX EQ I 4 2

bout harmonic of good; 20 m. 10 breaks is a good per- formance] apas-ak sa [very difficult: slightest noise is utterly disturbing] 10.55 a.m. 11.1 a.m. red cross 6 m. 7 breaks [but it is to be observed that a break may be of varying length. i doubt if this was as good as white triangle "supra] 11.44 a.m. 11.56 a.m. white tri- 12 m. 10 breaks. angle raising of the right foot" being the final form. the buddha himself said that if a man practises mahasatipatthana honestly and intelligently a result is certain [above observation perhaps unimportant, as limit of variability is more or less constant (presumably) between 1901 and now. it will be useless to attempt to devise any means of measuring the length of a break. the only possible suggestion is to count the links in thought back to to objec

with ethical pigs and prigs alike "do what you like; but in the name of your own higher self wilfully "do no injury to your own body or mind" by over indulgence or under indulgence. discover your normal appetite; satisfy it. do not become a glutton, and do not become a nut-cracking skindlewig. soon after his arrival in ceylon, and at the time that he was working with frater i. a. the greatness of the buddha, as we have already see, attracted him, and he turned his attention to the dogmatic literature of buddhism only to find that behind its unsworded cromwellian colossus,291 with all his rigid virtues, his stern reasoning, his uncharitableness, judicialism and impartiality, slunk a pack of pig-headed dolts, stubborn, asinine and mulish; slavish, menial and 192 gutless; puritanic, pharisaic

htest use to impress upon a clean-minded individual the necessity of living a chaste life. it is like tapping samson on the shoulder, just after he has carried the pates of gaza on to the top of the hill before hebron, and saying "my good boy, if you ever intend becoming strong, the first thing you must do is to buy a pair of my four pound dumb- bells and my sixpenny book on physical culture" 291 the buddha (it is true) did not encourage bloodshed, in spite of his having died from an overfeed of pork, but as mr. a. crowley has said, many of his present-day followers are quite capable of killing their own brothers for five rupees. the western theory that buddhists are lambs and models of virtue is due to the fact that certain western vices are not so congenial to the asiatic as they are to

ral buddhism appalled him. the five precepts, which are the yama and niyama of buddhism, he at once saw, in spite of nagasena and prig milinda, must be broken by every arahat each time he inhaled a breath of air. they were as absurd as they were valueless. but behind all this tantalizing "frou-frou" this "lingerie de cocotte" beautifully designed to cover the narded limbs of foolish virgins, sits the buddha in silent meditation; so that p. soon discovered that by stripping his body of all these tawdry trappings, this feminine under-wear, and by utterly discarding the copy-book precepts of baptistical buddhists, the four noble truths were none other than the complete yoga, and that in the three characteristics293 the summit of philosophy (the ruach) had been reached. the terrific strain of

ALEISTER CROWLEY EQUINOX EQ I 4

o golden dawn ms. entitled "the concourse of the forces" thus the t of nanta represents earth of earth- the empress of pantacles in the taro, and that letter is used as an initial for names of angels drawn from the earthy corner of the earth tablet. for further see the equinox, vol. i, no. 5. which i took to materialize myself. at the time i was very tired and really not fit to travel. june 15th. the buddha appeared to me in the northern heaven and said "fear not for money.190 go and work, as thou hast intended "i go" july 14th. triangle of fire. 10 m. middling to bad. winged-globe. 6 m. not good. r.r. et a.c? fairly good [somewhere on this journey (yokohama to hong-kong became the great peace. 15th. r.r. et a.c. 16 m. an improvement. 16th. svastika. 6 m. very poor. r.r. et a.c. 4 m. very

by the denial of the unknowable of the uninitiate, the kether, the atman, the first cause, the god of the unenlightened, could he ever hope to draw mankind to that great illimitable lvx, from which he had 125 descended a god-illumined adept. he fully realized that to admit into his argument the comment of god was to erase all hope of deliverance from the text, and therefore, though he had become the buddha, nevertheless, in his selflessness he stooped down to the level of the lowest of mankind, and abandoning as dross the stupendous powers he had acquired, helped his fellows to realize the right path by the most universal of all symbols- the woe of the world, the sorrow of mankind. like the ved ntist, he saw that the crux of the whole trouble was ignorance (avijj. dispel this ignorance, a

the true path of deliverance was through the reason (ruach) and not through the senses (nephesh, as many of the upanishads would give one to believe. further, this was the path that gotama had trod, and therefore, naturally he besought others to tread it. the ved ntist attempted to attain unity with the atman (kether)203 by means of his emotions (nephesh) intermingled with his reason (ruach, but the buddha by means of his reason (ruach) alone. buddha attempted to cut off all joy from the world, substituting in its place an implacable rationalism, a stern and inflexible morality, little seeing that the sorrows of earth which his system substituted in place of the joys of heaven, though they might not ruffle his self-conquered self, must perturb the minds of his followers, 127 and produce e

s individualistic conception gotama banned, he would have none of it; a soul, a spirit, a separate entity was anathema to him; but in overthrowing the corrupt ved nta of the latter-day pundits, like luther, who many centuries later tore the tawdry vanities from off the back of prostitute rome, approximating his reformed church to the communistic brotherhood of christ, gotama, the enlightened one, the buddha, now similarly went back to vedic times and to the wisdom of the old rishis. but, fearing the evil associations clinging to a name, he, anathematizing the atman, in 129 its place wrote nibb na, which according to n gasena is cessation,206 a passing away in which nothing remains, and end.207 soon however, under mah y na-buddhism, was the atman to be revived in all its old glory under the

ncalculable he would endure there, yet in the end karma would once again exert its sway over him "and he would die as an ar pabrahmaloka-deva, his sankh ras giving etymology, and that absorption into either the one or the other may be considered as re-entering that equilibrium from which we originated. the first and last words have been written on this final absorption by bother the ved ntist and the buddha alike. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining.217 and- there exists, o brothers, a realm wherein is neither earth nor water 135 neither flame nor air; nor the vast aether nor the infinity of thought, not utter

mr. x, one with each and all. thus it came about that the study of buddhism caused frater p. to abandon the tinsel of the ved nta as well as its own cherished baubles, and induced him, more than ever, to rely on work and work alone and not on philosophizing, moralizing and rationalizing. the more rational he became, the less he reasoned outwardly; and the more he became endowed with the spirit of the buddha in place of the vapourings of buddhism, the more he saw that personal endeavour was the key; not the scriptures, which at best could but indicate the way. it (the dharma) is to be attained to by the wise, each one for himself. salvation rests on work and not on faith, not in reforming the so-called fallen, but in conquering one-self "if one man conquer in battle a thousand times a thous

uer in battle a thousand times a thousand men: and another conquer but himself- he is the greatest of conquerors."221 this is the whole of buddhism, as it is of any and all systems of self- control. 140 strenuousness is the immortal path- sloth is the way of death. the strenuous live always- the slothful are already as the dead.222 frater p. now saw more clearly than ever that this last charge of the buddha was the one supremely important thing that he ever said. 141 221 dhammapada, v, 103. 222 dhammapada, v, 21. the noble eightfold path in place of producing a dissolution of the individual atman in the universal atman, the method of buddha produced a submersion of karma in the bournless ocean of nibb na. in chapter i of book ii of "the questions of king milinda" n gasena lays down that he

ed between 155 them, and from the centre of this line to the top of the skull("b) from above the bridge of my nose horizontally backwards] the result was that i felt a throbbing in my head, principally at the spot concentrated on. august 28th. i hereby formulate unto myself a vow of silence for a period of at least three days. my time to be occupied by nadi-yama and a'sana, also by meditations of the buddha and "aum mani padme hum" the vow to begin from midnight. this vow i took ceremonially. 29th. 11.40-12.7 suddhi.255 very painful and jerky, especially rechaka. p.m. a.m. a'sana much pain on moving. 7.40-7.55 suddhi. result was better, but goes off whilst meditating a.m. a.m. on "aum mani padme hum" 10.3-10-50 began mental muttering of "aum mani padme hum" a.m. a.m. meditating upon buddha

insic motion sets up within itself a counter motion, a kind of back-water current which moves in the opposite direction, from left to right, and little by little destroys the m y circle, marked "b; and then becoming its m y, in its turn sets up a counter circle which in time will likewise be destroyed. the outer circle is "b" is the world m y or the sams ra chakkra, the inner "a" the bodhi stava, the buddha, the christ. this is fulfilled again and again the great prophecy: whenever the dhamma decays, and a-dhamma prevails, then i manifest myself. for the protection of the good, for the destruction of the evil, for the firm 272 this is a mere thought-form induced by misunderstanding the instruction of m itr nanda swami as to observing the phenomenon. establishment of the national righteousn

ALEISTER CROWLEY EQUINOX EQ I 6

e was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deist, established only the record for falsehood. mr 160 (or mrs or miss) evelyn underhill does the same thing when he abuses the magi by attributing to them the doctrines and practices of sorcerers. and we think that his sense of awe misleads him in one respect. the buddha, the christ, and he whom some of us know as frater perdurabo, were all men before they became lost in the infinity of what some call the one, others the all, others the naught; and their documents are accessible. these documents are of immeasurably greater value than the lesser writings of the mediaeval saints. in fact, this word mediaeval is of use to us in describing evelyn underhill'

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

of the energy of the planetary logos. as has already been stated, at the head of affairs, controlling each unit and directing all evolution, stands the king, the lord of the world, sanat kumara, the youth of endless summers, and the fountainhead of the will (showing forth as love) of the planetary logos. co-operating with him as his advisers are three personalities called the pratyeka buddhas, or the buddhas of activity. these four are the embodiment of active intelligent loving will. they are the full flowering of the intelligence, having achieved in an earlier solar system that which man is now striving to perfect. in earlier cycles in this system they began to demonstrate intelligent love, and from the standpoint of the average human being they are perfect love and perfect intelligence

the christ; he is known also in the orient as the bodhisattva, and as the lord maitreya, and is the one looked for by the devout mohammedan, under the name of the iman madhi. he it is who has presided over the destinies of life since about 600 b.c. and he it is who has come out among men before, and who is again looked for. he is the great lord of love and of compassion, just as his predecessor, the buddha, was the lord of wisdom. through him flows the energy of the second aspect, reaching him direct from the heart centre of the planetary logos via the heart of sanat kumara. he works by means of a meditation centred within the heart. he is the world teacher, the master of the masters, and the instructor of the angels, and to him is committed the guidance of the spiritual destinies of men

s dual energy he pours out in blessing over the people gathered at the ceremony in the himalayas, and from them in turn it flows out to all peoples and tongues and races. it may not perhaps be generally known that at a certain crisis during the great war[ww i, the hierarchy of our planet deemed it well nigh necessary to invoke the aid of the silent watcher, and employing the great mantram whereby the buddha can be reached called the attention of the latter, and sought his agency with the planetary logos. in consultation between the planetary logos, the lord of the world, one of the buddhas of activity, the buddha, the mahachohan, and the manu (these names are given in order of their relative evolutionary stage) it was decided to watch proceedings a little longer before interfering with the

ly at times of great crises, when some individual is given the opportunity to bring peace out of strife, and to kindle a blaze whereby rapidly crystallising forms are destroyed and the imprisoned life consequently set free. at stated periods in the year the lodge meets, and at the wesak festival gathers under his jurisdiction for three purposes: 1. to contact planetary force through the medium of the buddha. 2. to hold the principal of the quarterly conferences. 3. to admit to the ceremony of initiation those who are ready in all grades. three other initiation ceremonies take place during the year: 1. for the minor initiations administered by the bodhisattva, all of which are in the department of the mahachohan, and on one or other of the four lesser rays, the rays of attribute- 62- initia

to that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the exact location of this rod is known only to the lord of the world and to the chohans of the rays, and being the talisman of this evolution the chohan of the second ray is under the lord of the world its prime guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. it has its place and function in certain ceremonies connected with the inner round, and the triangle formed by the

va is the name of the office which is at present occupied by the lord maitreya, who is known in the occident as the christ. this office might be translated as that of world teacher. the bodhisattva is the head of all the religions of the world, and the master of the masters and of the angels. buddha (the. the name given to gautama. born in india about b.c. 621 he became a full buddha in b.c. 592. the buddha is one who is the "enlightened" and has attained the highest degree of knowledge possible for man in this solar system. buddhi. the universal soul or mind. it is the spiritual soul in man (the sixth principle) and therefore the vehicle of atma, the spirit, which is the seventh principle. causal body. this body is, from the standpoint of the physical plane, no body, either subjective or

veka. the sanskrit "discrimination" the very first step in the path of occultism..is the discrimination between the real and the unreal, between substance and phenomenon, between the self and the not-self, between spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with the work of our planet. yoga. 1. one of the six schools of india, said to be founded by patanjali, but really of much earlier origin. 2. the practice of meditation as a means of leading to spiritual liberation. note: this glossary does not undertake fully to explain all the above terms. it is simply an attempt to render into eng

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

will disappear and die, and most rightly so. all that is asked from the student of this treatise is a sympathetic approach, a willingness to consider the views put forth and that honesty and sincerity of thought which will tend to the development of the intuition, of spiritual diagnosis, and a discrimination which will lead to a rejection of the false and an appreciation of the true. the words of the buddha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks: the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in

ent sons of mind connected with the sons of heart, and evolution spiralled on its way. the sons of power stayed in their appointed place, though cosmic karma forced a handful to join the sons of heart. at the fourteenth seventh aeon, the sons of mind and heart, absorbed by endless flame, will join the sons of will, in manvantaric manifestation. three times the wheel will turn. at the centre stand the buddhas of activity, helped by the lords of love, and following their twofold work will come the radiant lords of power. the buddhas of creation from out the past have come. the buddhas of love are gathering now. the buddhas of will at the final turn of the third major wheel will flash into being. the end will then be consummated. stanza x the fifth progresseth and from the remnants of the fou

lending and merging of the three fires. on our planet, the earth, they find their points of contact through the three "buddhas of activity,"30(28 (the correspondence should be noted here) and the fourth kumara, the lord of the world. therefore, we arrive at the realisation that the personality ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the buddhas of activity. the karma31,(29)32,33(30) of matter itself is an abstruse subject and has as yet scarcely been hinted at. it is nevertheless indissolubly mixed up with the karma of the individual. it involves a control of the evolution of the monadic essence, the elemental essence and of the atomic matter of the plane; it is concerned with the development of the four spirillae, with their

cess as that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar system. the location of this rod is known only to the lord of the world, and to the chohans of the rays, and (being the talisman of this evolution) the chohan of the second ray is under the lord of the world its main guardian, aided by the deva lord of the second plane. the buddhas of activity are responsible for its custody, and under them the chohan of the ray. it is produced only at stated times when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions, of which nothing as yet has been given out. it has its place and function in certain ceremonies connected with the inner round91(79) and the triangle fo

the passage of the life throughout the dense physical body of the logos. the chohans of the sixth initiation work in the fourth and fifth ethers of the logoic etheric body (the buddhic and atmic planes, and deal with the passage of the life of spirit from form to form in those worlds, having in view the transmutation of units in the spiritual kingdom into the monadic. those on still higher levels the buddhas and their confreres of the first and third rays deal with the passage of the life into the sub-atomic, and atomic planes of the cosmic physical. what has been said applies to all hierarchical efforts in all schemes and on all globes, for the unity of effort is universal. in every case, conscious self-induced control, or authority, precedes ability to transmute. initiates learn to trans

mote "space of time" when the sons of god were seeking form. it has to do with a special condition in the astral body of our planetary logos, and with his history as it lies hidden in the astral light. it concerns that which he has to surmount and many of the problems which face the occultist, including the "sin of the mindless" the failure in atlantean days, and even that mysterious "failure" of the buddha (which has a planetary significance only hinted at in the secret doctrine)18(190) can be traced back to the condition of the deva substance of which the astral body of our planet, and the astral bodies of all forms are formed. our planetary logos is one of the lords spoken of as being a lesser lord, and more "full of passion" than the higher three. not even yet is his work completed, an

ew their work of forming individualistic nuclei for the development of self-consciousness. the egos awaiting opportunity will not, of course, enter in until the human type of that era is sufficiently refined for their purpose. they are concerned with the unfoldment of the sixth petal of the logoic egoic lotus, and are of such a nature that we can scarcely conceive of them. they are on the line of the buddhas of activity, but the above named are free for this mahamanvantara, whereas these particular egos have yet somewhat to work out. they could only "come in" in the middle of the fifth round, and were a group of initiates who arrested their own evolution (technically speaking) in order to take up a special piece of work on the planet vulcan; therefore, they must return to continue and comp

o become fully conscious, and acquire (by means of sentient existence, added faculty and power. h. p. b. has said that rebirths may be divided into three classes:49(218) a. those of avatars. b. those of adepts. c. those of jivas seeking development. to those who are endeavouring to grasp somewhat the mystery of rebirth and its laws and purpose, and who are confused when considering the mystery of the buddha, and the secret purpose of that mysterious entity, the silent watcher; to those who find the problem of understanding the position of the kumaras and their relation to the planetary logos almost an insuperable one, it might be wise to say: study and meditate upon the difference existing between the lower principles and the higher three; study and meditate upon the place and position of

od in every department of life economic, religious, social and scientific- 446- a treatise on cosmic fire copyright 1998 lucis trust these groups will achieve results now impossible, owing to the retention of buddhic force, but later this force will be set loose on earth via the medium of the great lord, operating as an aspect of the logos, and as a focal point for the consciousness and energy of the buddha. it is this impending probability which is held in mind during the century at the annual recurrence of the wesak festival. students would do well to further the ends of the occult hierarchy by a similar concentration at the time of the festival, thus setting up currents of thought which will have a great appeal in the occult sense of that term. indication of the nearing of this event wi

land who embody the principle (as far as they can vision it) of brotherhood. watch the signs of the times, and be not discouraged over the immediate future. the appearance of the great lord on the astral plane (whether followed by his physical incarnation or not) will date from a certain wesak festival at which a mantram (known only to those attaining the seventh initiation) will be pronounced by the buddha, thus setting loose force, and enabling his great brother to fulfil his mission. hence the gradual recognition of the wesak festival, and its true significance in the occident is desirable, and opportunity will be offered to all who are willing to place themselves in the line of this force, and thus become vitalised by it, and consequently available for service. the reaction mentioned a

ALICE A BAILEY05 THE LIGHT OF THE SOUL

as preserved rules for us since time immemorial. here and there orientals (with a few western adepts) have availed themselves of those rules and have submitted to the discipline of this exacting science. thus has been preserved for the race the continuity of the secret doctrine, of the ageless wisdom, and thus has been gathered together the personnel of the hierarchy of our planet. in the time of the buddha and through the stimulation he produced there was a great gathering in of arhats. these were men who had achieved liberation through self-initiated effort. this period, in our aryan race, marked a climax for the east. since then the tide of spiritual life has steadily flowed westward, and we may now look for a corresponding climax in the west, which will reach its zenith between the yea

in our aryan race, marked a climax for the east. since then the tide of spiritual life has steadily flowed westward, and we may now look for a corresponding climax in the west, which will reach its zenith between the years 1965 and 2025. towards this end the adepts of the east and of the west are unitedly working, for they follow always the law. this coming impulse is (as was that in the time of the buddha) a second ray impulse, and has no relation to any first ray impulse, such as that which brought forth h. p. blavatsky. first ray impulses rise in the first quarter of each century and reach their climax on the physical plane during the last quarter. the interest now shown in raja yoga and the study of this science and the rules it provides for man's unfoldment, is indicative of the gene

s of consciousness. he is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of the world, who is mentioned in the bible as the ancient of days, this "germ of all knowledge" can be seen at differing stages of unfoldment. god consciousness is theirs, and they pass from one initiation to another. at each stage a man is a master but ever beyond the point attained another possible expansion becomes apparent and ever the process is the same. this pro

r sense nature. this results in a corresponding mental stability and in an ability to concentrate, for the mind stuff is no longer subject to the modifications produced by sense reactions of any kind, either those we call good or those we call bad. this has been strongly advocated in many of the systems and one of the methods suggested is constant meditation upon such great identities as krishna, the buddha and the christ, who have freed themselves from all sense reactions. this thought is brought out in some of the translations, but though indicated from one point of view, does not seem to be the main idea intended. freedom from attachment is brought about as the fires of desire are overcome, and though the sacral centre is depicted as having specific relation to the sex nature, yet that

that condition wherein the adept can put the entire lower man to sleep, and himself pass into that realm wherein the "dreams of god" himself are known, and in which knowledge of the "images" which the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. the student can only arrive at a very dim understanding of the nature of these dream states as he studies the idea conveyed in the earlier statement to the effect that, to the occultist, life on the ph

the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of sound, of the word. 4. atman vidya. true spiritual wisdom. the four noble truths have been stated for us in the words of the buddha in the following terms "now the exalted one thus addressed the brethren 'through not understanding, through not penetrating the four aryan truths, brethren, we have run on and wandered round this long, long journey (or rebirth, both you and i. what are those- 80- the light of the soul copyright 1998 lucis trust four? the aryan truth of ill: the aryan truth of the arising of ill: the ary

ncreasing downpour of fiery energy increases steadily the "light in the head" or the effulgence found in the brain in the neighborhood of the pineal gland. this is to the little system of the threefold man in physical manifestation what the physical sun is to the solar system. this light becomes eventually a blaze of glory and the man becomes a "son of light" or a "sun of righteousness" such were the buddha, the christ, and all the great ones who have attained. 29. the eight means of yoga are: the commandments or yama, the rules or nijama, posture or asana, right control of life-force or pranayama, abstraction or pratyahara, attention or dharana, meditation or dhyana, and contemplation or samadhi. it will be noted that these means or practices are apparently simple, but it must be carefull

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ups of thinkers will decide. but out of the welter of opinion emerges the basic fact of the wide range of the human states of- 15- from intellect to intuition copyright 1998 lucis trust awareness, and the wonder of the realization that humanity has produced such marvels of comprehensive understanding, of purity of expression and of perfected world-wide influence as we see evidenced by the christ, the buddha, plato and many others, whose thoughts and words have set their mark upon the minds of men for thousands of years. what has made them what they are? are they miracles, emerging from the heart of the infinite, and, hence, can never find their equal? are they products of the evolutionary process, and so have become potent through vast experience and unfoldment? or are they the flower of t

ely cultured. the result of this intensive and individual training has been spectacular in the extreme. the eastern method is the only one which has produced the founders of all the world religions, for all are asiatic in origin. it is responsible for the appearance of those inspired scriptures of the world which have moulded the thoughts of men, and for the coming forth of all the world saviours the buddha, zoroaster, shri krishna, the christ, and others. thus the east has manifested forth, as the result of its particular technique, all the great individuals, who have sounded the note for 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 li

brain and brain in the ordinary intercourse of daily life, with which we are all familiar. i refer to the interplay that can be set up between souls, divinely attuned, and which has resulted in the past in the transmission of the inspired utterances of the world, in the world scriptures, and in those divine pronouncements which have emanated from certain great sons of god, such as the christ and the buddha. intuition and telepathy in its purest form are, therefore, two results of- 70- from intellect to intuition copyright 1998 lucis trust illumination upon the mind. on the emotional nature, or, in the language of the esotericist, in the desire or feeling body, we have the registering of joy, of happiness, and the experience of ecstasy. there is a sense of completion, of satisfaction and a

ave arrived at an understanding of the laws which govern the natural world, and some of those which govern the psychical. the laws of the spiritual realm, so-called, remain to be scientifically discovered and utilized. a few have known them and spoken to humanity about them, but they are only utilized by the pioneering spirits of our race. among these few who stand out as the eminent knowers, are the buddha, the christ, plato, aristotle, pythagoras, meister eckhart, jacob boehme, spinoza the list is long. we are now beginning to ask the pertinent question: is it not possible that many hundreds now are at the point where they can co-ordinate the brain, the mind and the soul, and so pass through the portal of mental awareness into the realm of light, of intuitive perception, and the world of

g allowed to shine unobstructedly, develop themselves, as he knew, into the three-fold manifestation of the universal divine being, through their own free, inherent power."6(118) thus we have the same procedure mental activity, contemplation, union and illumination. the method in chinese buddhism one of the main contributions to the process of enlightenment is an understanding of the way in which the buddha found the light. it demonstrates in a most remarkable way the use of the mind to overcome ignorance and its subsequent futility to carry a man on into the world of light and spiritual being. dr. suzuki, professor of zen buddhism at the buddhist college at kyoto, tells us about it in the following illuminating paragraphs. he tells us that it was through "supreme- 82- from intellect to in

kable way the use of the mind to overcome ignorance and its subsequent futility to carry a man on into the world of light and spiritual being. dr. suzuki, professor of zen buddhism at the buddhist college at kyoto, tells us about it in the following illuminating paragraphs. he tells us that it was through "supreme- 82- from intellect to intuition copyright 1998 lucis trust perfect knowledge" that the buddha arrived at the wisdom which changed him from a bodhisattva into a buddha. this knowledge is..a faculty both intellectual and spiritual, through the operation of which the soul is enabled to break the fetters of intellection. the latter is always dualistic inasmuch as it is cognisant of subject and object, but in the praj a which is exercised 'in unison with one-thought-viewing' there is

but when they are put together to make the original whole, its elements stand out too conspicuously defined, and we do not view the whole 'in one thought. and as it is only when 'one thought' is reached that we have enlightenment, an effort is to be made to go beyond our relative empirical consciousness..the most important fact that lies behind the experience of enlightenment, therefore, is that the buddha made the most strenuous attempt to solve the problem of ignorance and his utmost will-power was brought forth to bear upon a successful issue of the struggle..enlightenment therefore must involve the will as well as the intellect. it is an act of intuition born of the will..the buddha attained this end when a new insight came upon him at the end of his ever-circulatory reasoning from de

ed and knocked until the doors of ignorance gave way; and they burst open to a new vista never before presented to his intellectual vision."7(119) earlier he points out that the attainment of nirvana is after all essentially the affirmation and realization of unity. in the same essays we find the words "they (buddhists) finally found out that enlightenment was not a thing exclusively belonging to the buddha, but that each one of us could attain it if he got rid of ignorance by abandoning the dualistic conception of life and of the world; they further concluded that nirvana was not vanishing into a state of absolute non-existence which was an impossibility as long as we had to reckon with the actual facts of life, and that nirvana in its ultimate signification was an affirmation an affirmat

e non-existence which was an impossibility as long as we had to reckon with the actual facts of life, and that nirvana in its ultimate signification was an affirmation an affirmation beyond opposites of all kinds."8(120) the term praj a used above is very interesting. it is "the presence in every individual of a faculty..this is the principle which makes enlightenment possible in us as well as in the buddha. without praj a there could be no enlightenment, which is the highest spiritual power in our possession. the intellect..is relative in its activity..the buddha before his enlightenment was an ordinary mortal, and we, ordinary mortals, will be buddhas the moment our mental eyes- 83- from intellect to intuition copyright 1998 lucis trust open in enlightenment."9(121) thus we have the mind

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

r path, he subordinates his personality and exercises the magic of the white brotherhood, working always in the light of the soul with the soul in all forms, and laying no emphasis upon the ambitions of the personal self. clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged path" which lies between the two. this is the "noble middle path" of the buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize one going up unto the gates of heaven, and the other passing down into the nethermost hell. by the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called in this rule "the vital power. just as

may be said, not because of secrecy or mystery, but because all formulation of ideas about his life and purpose are impossible until one has completed the term of evolution in our solar system. note, i say, our solar system, not just our planetary existence. speculation about the existence who, through his life, informs seven solar systems is wasted energy. on our planet, only such great lives as the buddha, the kumaras and the planetary logos, are beginning to sense the- 157- a treatise on white magic copyright 1998 lucis trust dynamic impulse of the greater whole, and even they are only sensitive to it but are, as yet, utterly unable to conceive of its trend, for it lies beyond mind and love and will. it brings into play factors for which we have no terms and tendencies which are as yet

ge of his desire life, but being at the same time capable of tremendous expansion, development, adjustment and control under the impulse of the mental body and of the soul. it is subject also to vibratory activity as the result of the interplay between it and the physical plane life experience, and thus the great wheel of experience is set in motion and will persist until the four noble truths of the buddha are understood and realised. this astral body has in it the counterparts of the etheric or laya centres, and through them stream the forces and energies, earlier dealt with, into the etheric body. these centres carry energies from the seven planets and from the sun to every part of the astral organism, thus putting man en rapport with all parts of the solar system. this results in the f

ned and controlled mind, that cause and effect will be seen as one, and right steps can be taken to handle situations correctly and to the best advantage. prevision seldom takes the form of forecasting happiness, and the reason is not far to seek. the race is at a point where the prodigal son is conscious of the husks and of the futility of earthly life. he is ready for a careful consideration of the buddha's message, and he is ready because he has been devoured for centuries by war and famine, by desire and by the economic struggle. the vista he sees before him appears black and forbidding and full of cataclysmic disaster. yet if men carried the concept of brotherhood with all its implications into the life and work of every day, into all intercourse whether between the capitalist and the

pose and therefore the karma of the results, and the ultimate work of destroying that which he has built must be his. this is true of every embodied idea, the good as well as the bad. the creator of all of them is responsible for the work of his creation. the master jesus, for instance, has still to deal with the thought-forms which we call the christian church, and has much to do. the christ and the buddha have still some consummating work to carry through, though not so much with the forms which embody their enunciated principles, as with the souls who have evolved through the application of those principles. with the aspirant, however, who is still learning to think, the problem is different. he is still prone to use thought matter to embody his mistaken apprehension of the real ideas;

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

lar, which is ever the truly occult method. however, all that i am positing about a ray life may be equally well posited anent a human life, but it should be borne in mind that the pure ray type does not as yet exist, for there is not to be found that perfect form, mechanism or expression of the ray quality, nor that absolutely purified appearance in the human family, except in such rare cases as the buddha, or christ, and (in another field of expression) an alexander or julius caesar. leonardo da vinci was an analogous expression. the rays concern energy and consciousness, and determine expression, but where the matter utilised and the vehicle informed is as yet imperfectly evolved, there is then limitation and the "tuning out" automatically of much of the energy. the effect of ray force

h the septenary grouping of the solar lives on the mental levels whereon they appear, he brought into functioning activity seven corresponding reflections of the seven centres of deity, as far as our planet is concerned, a thing which none of his six brother rays have done. this statement means little to you, but the tremendous sacrifice and effort thus involved are paralleled only by the life of the buddha, and this is one of the reasons why, in this fifth race, love and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnow

use is this information to you or to any student? practically none, beyond indicating the vastness of the plan and the amazing scope of the human consciousness. what that contact with the highest type of synthetic force may mean, i cannot tell you. the planetary logoi themselves walk in the light of that sublime consciousness, and towards that privilege the christ himself, and his great brother, the buddha, with the three buddhas of activity, are at this time aspiring. more than that i know not, nor may i further enlarge upon the matter. but the wonder and the immensity of the drama unfolding in the universe is a proof of its reality, and the grasp of man, small though it may appear to be, is a guarantee of his divinity. stage by stage we slowly make our approach to the goal of conscious

over-absorption in study, coldness, indifference to others, contempt of mental limitations in others. virtues to be acquired: love, compassion, unselfishness, energy. this is called the ray of wisdom from its characteristic desire for pure knowledge and for absolute truth cold and selfish, if without love, and inactive without power. when both power and love are present, then you have the ray of the buddhas and of all great teachers of humanity, those who, having attained wisdom for the sake of others, spend themselves in giving it forth. the student on this ray is ever unsatisfied with his highest attainments; no matter how great his knowledge, his mind is still fixed on the unknown, the beyond, and on the heights as yet unscaled. the second ray man will have tact and foresight; he will

e fourth initiation. the correspondences of fire, heat and pressure in the evolution of the human being are self-evident, and their work can be seen paralleling that in the mineral kingdom. the mineral kingdom is governed astrologically by taurus, and there is a symbolic relation between the "eye" in the head of the bull, the third eye, the light in the head, and the diamond. the consciousness of the buddha has been called the "diamond-eye" we have been technical, and much has been given which seems to have no bearing upon the psychological development of man. but to understand the rays and their bearing on life as a whole, it is necessary that man should grasp the fact that he is only a small fraction of that whole. man has his roots in all the three kingdoms; all have contributed to his

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ings who take their stand upon their essential divinity. both the hindu teaching and the buddhist faith have emphasised them as evolutionary crises which we may not ultimately escape; and a right- 9- from bethlehem to calvary copyright 1998 lucis trust understanding of the interrelation of these great world religions may eventually bring about a truer understanding of all of them. the religion of the buddha, though preceding that of the christ, expresses the same basic truths, but phrases them in a different manner, which can help us nevertheless to a larger interpretation of christianity "buddhism and christianity find their origins respectively in two inspired moments of history: the life of the buddha, and the life of christ. the buddha gave his doctrine to enlighten the world: christ g

which can help us nevertheless to a larger interpretation of christianity "buddhism and christianity find their origins respectively in two inspired moments of history: the life of the buddha, and the life of christ. the buddha gave his doctrine to enlighten the world: christ gave his life. it is for christians to discern the doctrine. perhaps in the end the most valuable part of the doctrine of the buddha is its interpretation of his life."8 the teaching of lao-tzu can also serve the same purpose. religion must eventually be composite, gathered from many sources and composed of many truths. yet it is legitimate to feel that if one had to choose, at this time, one faith, one might choose christianity, and for this specific reason: the central problem of life is to lay hold upon our divini

every detail in the lives of earlier messengers from god. these proved facts should surely evoke from us the recognition that though there are many messengers there is only one message; but this recognition in no way detracts from the unique task of the christ and the unique function which he came forth to fulfil. it is interesting also to bear in mind that these two outstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the teacher for the- 10- from bethlehem to calvary copyright 1998 lucis trust orient, and christ the saviour of the occident. whatever may be our personal conclusions as to their relations to the father in heaven or to each other, the fact stands out past all controversy that they gave the revelation of divinity

eir particular civilisations, and that in a most significant manner they worked together for the eventual benefit of the race. their two systems are interdependent, and buddha prepared the world for the message and the mission of christ. both embodied in themselves certain cosmic principles, and by their work and sacrifice certain divine potencies poured through and upon mankind. the work done by the buddha, and the message which he sounded, stimulated intelligence into wisdom. wisdom is a cosmic principle, and a divine potency. this the buddha embodied. but love came to the world through christ, and he, through his work, transmuted emotion into love. as "god is love" the comprehension that christ revealed the love of god makes clear the magnitude of the task he undertook a task far beyond

ligence into wisdom. wisdom is a cosmic principle, and a divine potency. this the buddha embodied. but love came to the world through christ, and he, through his work, transmuted emotion into love. as "god is love" the comprehension that christ revealed the love of god makes clear the magnitude of the task he undertook a task far beyond the powers of any teacher or messenger who had preceded him. the buddha, when he achieved illumination "let in" a flood of light upon life and upon our world problems, and this intelligent understanding of the causes of world distress he endeavoured to formulate into the four noble truths. these are, as most of us well know: 1. that existence in the phenomenal universe is inseparable from suffering and from sorrow. 2. that the cause of suffering is desire f

trine which has enabled many thousands, down the centuries, to see the light. today christ and his disciples are occupied (as they have been for two thousand years) with the same task of bringing enlightenment and salvation to men; blows are being struck at the world illusion, and the minds of humanity are arriving, en masse, at an increasing clarity of thought. through the message, therefore, of the buddha, man can, for the first time, grasp the cause of his eternal discontent, of his constant distaste and dissatisfaction, and of his endless nostalgia. from the buddha he can learn that the way of release is to be found in detachment, dispassion and discrimination. these are the first steps on the road to christ. through the message of christ three general concepts emerged into the racial

chapter. the third concept which was taught by the christ was that which embodied the technique of the new age, which was to come when individual salvation and the new birth had been properly grasped. this was the message or command to love our neighbour as ourselves.10 individual effort, group opportunity, and identification with each other this was the message of the christ. in the teaching of the buddha we have the three ways in which the lower nature can be changed and prepared to be a conscious expression of divinity. through detachment man learns to withdraw his interest and his consciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune

e five great initiations, gave to us a picture of the stages and method whereby identification with god can be brought about. this sentence gives us the keynote of the entire gospel story, and constitutes the theme of this book. the interrelation of the work of the past and of the present, as given to us by the great teacher of the east and by the saviour of the west, can be expressed as follows: the buddha .t he method .d etachment. dispassion. discrimination. the christ. the result. individualism. initiation. identification. christ lived his life in that small but significant strip of land which we call palestine, the holy land. he came to prove to us the possibility of individual attainment. he emerged (as all the teachers throughout the ages seem to have done) out of the orient, and wo

f nature. as time elapsed, this distant god drew a little nearer to his people, taking on a more human colouring until, in the jewish dispensation, we find him much like ourselves, but still the wrathful, ethical ruler, and still obeyed and feared. he approached still nearer as time went on; and before the advent of christianity men recognised him as the beloved krishna of the hindu faith, and as the buddha. then the christ came to the west. god himself was seen incarnate among men. the distant had become the near, and the one who had been worshipped in awe and wonder could now be known and loved. today god is coming closer still, and the new age will not only recognise the truth of the past revelations and testify to their validity and their progressive revelation of divinity, but to all

ore clearly the great souls are always lonely souls. they tread uncompanioned the most difficult parts of the long way of return. christ was ever lonely. his spirit drove him again and again into isolation "the great religious conceptions which haunt the imaginations of civilized mankind are scenes of solitariness: prometheus chained to his rock, mahomet brooding in the desert, the meditations of the buddha, the solitary man on the cross. it belongs to the depth of the religious spirit to have felt forsaken, even by god."33 christ's life alternated between the crowd whom he loved and the silence of the solitary places. first he is to be found in the daily life of the family experience, where the intimacies of personalities can so sadly imprison the soul; thence he passed into the solitary

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

and space are controlling factors, and imprison the soul within their types of consciousness. this connotes identification with form life. the other connotes identification with all that lies outside of form expression and is released from it. what that may be lies beyond the grasp of our present advanced humanity, and is only known in its true significance by such great existences as the christ, the buddha and those of analogous rank in the hierarchy of lives. the qualities generated and developed through the first of these identifications persist and colour the conscious realisation, and it must be remembered that the final identification is the result of the experience gained through the medium of the first. these qualities will vary according to the dominance of- 17- a treatise on the

and then are not. all is and all is not. but the blessed ones at any time can sweep forth into manifested light. they carry then the potencies of spirit to meet the need expressed. light holds them not; their purpose is not imprisoned; their will is not subdued. they appear and disappear at will (an expression of the truth of this can be seen demonstrating in the world each full moon of may, when the buddha flashes forth into manifestation, for the fulfillment of the plan and at the urgent behest of his own spiritual will "naught holds the blessed ones. neither the deities nor form; neither desire nor mind; nor any quality of life. pure life they are; pure being and pure will; pure love and pure intent; this is all that unenlightened man can grasp, and only that in part. the blessed ones a

se great sons of god who down the ages, have arrived at an understanding of the significance of the divine purpose of god, of the word incarnated through a planet, of those solar angels who are themselves, the word incarnate through a human form. whether they enact this drama, as did the christ, so as to present to man the symbolism of death and sacrifice, or whether they enact this drama, as did the buddha, so as to demonstrate to man the sacrifice and death of personal desire (to mention only two of the manifested sons of god, the christ and the buddha, the theme remains the same, the death of that which is lower in order to release that which is higher, or on a larger scale the death of that which is higher in the order and scale of being, in order to release that which is lower. but th

a contact and are "in touch" with the world of spiritual realities. just as the individual disciple stabilises this contact and learns to make a rapid alignment and then, and only then, can come into touch with the master of his group and intelligently respond to the plan, so does this group of aligned souls come into contact with certain greater lives and forces of light, such as the christ and the buddha. the aggregated aspiration, consecration and intelligent devotion of the group carries the individuals of which it is composed to greater heights than would be possible alone. the group stimulation and the united effort sweep the entire group to an intensity of realisation that would otherwise be impossible. just as the law of attraction, working on the physical plane, brought them toge

n unison with each other and the hierarchy, and thus keeping the channel open through which the needed wisdom, strength and love can flow. there are, therefore, to be found in this great task the following relations and groupings. these must be considered, and are as follows: 1. the forces of light and the spirit of peace, embodied lives of tremendous group potency. 2. the planetary hierarchy. 3. the buddha. 4. the christ. 5. the new group of world servers. 6. humanity. you will note that the buddha focusses in himself the downpouring forces, whilst the christ focusses in himself the outgoing demand and the spiritual aspirations of the entire planet. this makes a planetary alignment of great potency. should the needed work be accomplished, the needed adjustments in the world can be made. t

tist. all this is desire in some form or another, and by these urges humanity is governed and controlled; i would say most definitely controlled, for this is only a simple statement of the case- 95- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust it is this realisation of man's fundamental bias or controlling factor that lies behind the teaching given by the buddha, and which is embodied in the four noble truths of the buddhist philosophy, which can be summarised as follows: the four noble truths a. existence in the phenomenal universe is inseparable from suffering and sorrow. b. the cause of suffering is desire for existence in the phenomenal universe. c. the cessation of suffering is attained by eradicating desire for phenomenal existence. d. th

eadily to decentralise himself and thus begin occultly to "repulse" the personality. he must see to it that his motive is love for all beings, and not desire for his own release- 98- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 2. through an understanding of the pairs of opposites, he begins, esoterically, to "isolate" the "noble middle path" of which the buddha spoke. 3. through comprehension of the words of christ, enjoining men to "let their light shine" he begins to construct the "path of light" which leads to the centre of life and guides him out of darkness into light, from the unreal to the real, and from death to immortality. this is the true path of the antaskarana, which the disciple weaves from out of himself (speaking symbolically

ith the world of souls, which is the consciousness of the oversoul. there is no need to enlarge here upon the technique whereby this choice is to be made. the way of discrimination, the method of dispassion and the discipline of the life have been made plain and clear by the teachings of the past two thousand years, and through the many books written to emphasise the teaching of the christ and of the buddha. through a right understanding of these, right choice can be made, and that which should not be cherished or desired can be "repulsed. many an earnest student (such as those who will read this treatise) has found it of advantage to write down for himself his own personal understanding of the four words: 1. discrimination, 2. dispassion, 3. discipline- 99- a treatise on the seven rays- v

thing about it. these egos, therefore, did not individualise on our earth at all but came into our cycle of evolution as human beings, of a low order as far as the lowest of our present humanity is concerned, but somewhat higher than the egos which individualised upon ancient lemuria. it might be of interest here to note that christ was the first of our earth humanity to achieve the goal, whereas the buddha was the last of the moon chain humanity to do so. as far as the development of these two sons of god was concerned, so rapid was the development of the christ that in atlantean days he found himself upon the path of probation as did also the buddha. he, coming into incarnation from the moon chain (having been held in what the occult teaching calls "pralaya" till that time, entered upon

refore limiting, such is our present stage of enlightenment or should we say, unenlightenment? thus the idea of individuality, of personality, and of form is built up. when the interplay ceases and manifestation ends, such terms are no longer suitable; they have no meaning. yet the undying one, whether god or man, persists. thus in human thought, preserved for us by the great teacher of the east, the buddha, we have the concept of the transcendent deity, divorced from the triplicities, the dualities and the multiplicity of manifestation. there is but life, formless, freed from the individuality, unknown. in the teaching of the west, preserved for us and formulated for us by the christ, the concept of god immanent is preserved, god in us and in all forms. in the synthesis of the eastern and

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and g

) and will be identified with certain group expansions of consciousness. it will also be because they have arrived at love of their fellowmen, just as they have loved themselves in the past. think on this with clarity, my brothers, and grasp, if you can, the full significance of this last sentence. their work will largely be to summarise and make effective the work of those two great sons of god, the buddha and the christ. as you know, one of them brought illumination to the world and embodied the principle of wisdom, and the other brought love to the world and embodied in himself a great cosmic principle the principle of love. how can the effectiveness of their work- 7- discipleship in the new age- volume i copyright 1998 lucis trust be brought about? the process will follow three lines:

other brought love to the world and embodied in himself a great cosmic principle the principle of love. how can the effectiveness of their work- 7- discipleship in the new age- volume i copyright 1998 lucis trust be brought about? the process will follow three lines: 1. individual effort, made by the individual disciple, using the technique of detachment, of dispassion and of discrimination which the buddha taught. 2. group initiation, made possible by the self-initiated effort of individual disciples, following out the injunctions of the christ and leading to a complete subordination of the personality and of the unit to group interest and group good. 3. group endeavour, carried forward as a group, to love all beings and to apprehend and understand the true significance of the aquarian te

following out the injunctions of the christ and leading to a complete subordination of the personality and of the unit to group interest and group good. 3. group endeavour, carried forward as a group, to love all beings and to apprehend and understand the true significance of the aquarian technique of group love and work. i have felt that a linking up of your minds in connection with the work of the buddha and of the christ might serve a useful purpose and give you all a glimpse and an indication of their two systems of unfoldment one preparatory to accepted discipleship and the other to initiation which would be sequential and inter-related. the synthesis of their work is easily seen by us who work with a fuller vision and a less impeded outlook than is as yet possible to you. i am, ther

disciple, an initiate of a certain standing the grade of which in no way concerns you, though many of you have personally and interiorly ascertained who i am. if the teaching which i have given you and the books which i have given to the world do not suffice to win your confidence and your attention, then knowing that i am an initiate of the third degree, or a master, or a boddhisattva or one of the buddhas close to the throne of god will in no way aid your comprehension and will only hinder your development. for many lives i have been close to the master k.h; in discussion with him, we have often wondered how we should aid in the inauguration upon earth of those newer types of work which will be distinctive of the new age and yet would be close enough to the comprehension of the advanced

gly the way of our present day aspirants. the reason for this is that the polarisation of the race is shifting ever more steadily on to the mental plane. some of the individuals on this way of the mind were sankaracharya, the apostle paul, and meister eckhart. today, many are coming out along this way under the name of science. there were also those outstanding individuals, such as the christ and the buddha, who combined both ways in their perfection and who towered above their fellowmen from the- 36- discipleship in the new age- volume i copyright 1998 lucis trust heights of their achievement. they swayed hemispheres and centuries, whereas the lesser sons of god swayed countries, specific types of mind and lesser periods of time. 2. the second method employed for raising the consciousness

ounsel you particularly to give much time and attention to the full moon approach. i would also like to assign you a special task which will be of value to you, to your group brothers and to others. will you gather out of all that i have given in my books, everything that has been said about the full moon. there is no need, however, to give long extracts or to copy out my detailed instructions of the buddha's full moon in may. i want you to gather together out of those long instructions and from many isolated passages the reasons: a. for the importance of the full moon. b. what should be done and happen at the time of the full moon. c. any information that you may find of the cause of the spiritual opportunity. february 1938 brother of mine- 360- discipleship in the new age- volume i copyr

fifteen feet wide, and has rocks and ferns, depths and shallows. butterflies and birds fly over it, and stepping-stones cross it at this place. the stepping-stones over the stream lead to a path which wanders towards a pagoda of chinese design, large, and with open sides. a circular table of some indian wood is in the centre of the pagoda and upon it a statue of buddha faces the entrance. before the buddha is a carved wooden bowl lined with silver and containing water, on which floats a single white lotus. there are brackets in the open sides of the pagoda, containing sweet-smelling flowers, mignonette and heliotrope. there is a circular seat around the wall, and rugs of some eastern grass on the floor. on either side of the entrance there are panels with shelves, containing scrolls and o

g what we can off their shoulders. in the same way the master hilarion is lifting a good deal of the work of training sixth ray disciples off the shoulders of the master jesus. a number of inner adjustments are going on in the exigencies of the stress of this cycle. it is one work, my brother, and all forces are expressions of the energy of love and the potencies of wisdom. to the wisdom force of the buddha, you easily respond. to the militancy and devotion of the master jesus and to the vibration of his organism, the church militant, you vibrate also with facility, for the priesthood had long been your chosen field of service. an ancient sannyasin are you. to the understanding and the inclusive love of the christ aspect, as it expresses itself in the "fire of divine compassion" you only r

closer to humanity, and as the inflow of spiritual energy from shamballa into the hierarchical centre becomes greater, there is a great keying up of human receptivity and a greatly augmented stimulation is taking place with varying effects. this involves an intensified aspiration and spiritual determination. it also signifies an opportunity of an unprecedented nature. you have been told that when the buddha came and worked on earth, many aspirants entered the ranks of accepted disciples and many disciples took one or other of the major initiations. there was, therefore, a definite shift of the personnel of the hierarchy and a great expansion towards shamballa and, at the same time, towards humanity. when the christ made his appearance on earth, there was a similar and still greater climaxi

ALICE A BAILEY13 PROBLEMS OF HUMANITY

of world education has been progressively along three main lines, starting in the east and culminating today in the west. in asia we have had the intensive training, down the centuries, of certain carefully chosen individuals and a complete neglect of the masses. asia and asia alone has produced those outstanding figures who are, even today, the object of universal veneration lao tze, confucius, the buddha, shri krishna and the christ. they have set their mark upon millions and still do. then in europe, we have had educational attention concentrated upon a few privileged groups, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of cultural expression as the elizabethan per

ust not be exploited, however, by groups working for their own ends, no matter how honestly, correctly or sincerely. it would, if that was done, be diverted into a partisan effort. the men of goodwill stand midway between opposing groups where such exist, in order to create a condition in which discussion and compromise can become happily possible. they tread constantly the "noble middle path" of the buddha which runs between the pairs of opposites, straight to the very heart of god; they tread the "narrow way" of love of which christ spoke, and they indicate they are treading it by an expression of the only aspect of love which humanity can at present understand: goodwill. when goodwill is expressed and organized, recognized and used, world problems, no matter what they may be, will in du

rgin birth and the picture of an angry deity only appeased by death are the unhappy results of man's own thinking, of his own lower nature, of his sectarian isolationism (fostered by the jewish old testament, but not generally found in the oriental faiths) and of his sense of fear, inherited from the animal side of his nature all these are fostered and inculcated by theology but not by christ, or the buddha or shri krishna. the little minds of men at their past and present stages of evolution cannot today and never have comprehended the mind and the purposes of the one in whom we live and move and have our being; they have interpreted god in terms of themselves; therefore when men unthinkingly accept a dogma, they are only accepting the point of view of some other fallible human being, and

human soul to express or manifest two aspects of divinity: intelligence and love. intelligence today is flowering through knowledge and science; it has, however, not yet unfolded on any large scale its latent beauty of wisdom; love today is only just beginning to engross human attention; its lowest aspect, goodwill, is only now being recognized as a divine energy and is still a theory and a hope. the buddha came embodying in himself the divine quality of wisdom; he was the manifestation of light, and the teacher of the way of enlightenment. he demonstrated in himself the processes of illumination and became "the illumined one. light, wisdom, reason, as divine yet human attributes, were focussed in the buddha. he challenged the people to tread the path of illumination of which wisdom, menta

wisdom, reason, as divine yet human attributes, were focussed in the buddha. he challenged the people to tread the path of illumination of which wisdom, mental perception and the intuition are aspects. then came the next great teacher, the christ. he embodied in himself a still greater divine principle greater than the mind, that of love; yet at the same time, he embraced within himself all that the buddha had of light. christ was the expression of both light and love. christ also brought to human attention three deeply necessary concepts- 87- problems of humanity copyright 1998 lucis trust 1. the extreme value of the individual son of god and the necessity for intense spiritual effort. 2. the opportunity, presented to humanity, to take a great step forward and undergo the new birth. 3. t

nvoke that love, with its power to produce resurrection and spiritual livingness. this festival is determined always by the date of the first full moon of spring. the eyes and thoughts of men will be fixed on life, not death; good friday will no longer be a factor in the life of the churches. easter will be the great western festival. ii. the festival of wesak or vaisakha. this is the festival of the buddha, that great spiritual intermediary between the centre where the will of god is known and the spiritual hierarchy. the buddha is the expression of the will of god, the embodiment of light and the indicator of the divine purpose. men everywhere will evoke wisdom and understanding and the inflow of light into the minds of men everywhere. this festival is determined in relation to the full

sion of the will of god, the embodiment of light and the indicator of the divine purpose. men everywhere will evoke wisdom and understanding and the inflow of light into the minds of men everywhere. this festival is determined in relation to the full moon of taurus. it is the great eastern festival and is already meeting with western recognition; thousands of christians today keep the festival of the buddha. iii. the festival of humanity. this will be the festival of the spirit of humanity aspiring to approach nearer to god, seeking conformity to the divine will to which the buddha called attention, dedicated to the expression of goodwill which is the lowest aspect of love to which christ called attention and of which he was the perfect expression. it will be the day pre-eminently on which

or nearly two thousand years represented humanity and has stood before the hierarchy as the god-man, the leader of his people and "the eldest in a great family of brothers. this will, therefore, be a festival of deep invocation and appeal; it will express a basic aspiration towards fellowship and for human and spiritual unity; it will represent the effect in the human consciousness of the work of the buddha and of the christ. it will be held at the time of the full moon of gemini. if in these early days of restoration and of the inauguration of the new civilization and of the new world, men of all faiths and all religions, of every cult and all esoteric groups were to keep these three great festivals of invocation, simultaneously and with understanding of the far-reaching implications, a g

and not only would our oneness of origin, of goal and of life be recognized but that which would be evoked would change all aspects of human living, would condition our civilisation, change our mode of life and make the spiritual world a dominant reality in the human consciousness. god, in the person of christ and his hierarchy would draw nearer to his people; god, through the instrumentality of the buddha, would reveal his eternal light and evoke our intelligent cooperation; god, through the spiritual hierarchy and through that centre where the will of god is known, would bring humanity to the point of resurrection and to a spiritual awareness which would bring about goodwill towards men and peace on earth. the will of god transcendent would be carried out through the medium of god imman

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

; it is the recognition of these facts which also prompts the order which has gone forth from "the centre where the will of god is known" that the avatar should come again; it is the knowledge of both these demands which has led the christ to let his disciples in every land know that he will reappear when they have done the needed preparatory work. the avatars most easily known and recognised are the buddha in the east and the christ in the west. their messages are familiar to all, and the fruits of their lives and words have conditioned the thinking and civilisations of both hemispheres. because they are human-divine avatars- 4- the reappearance of the christ copyright 1998 lucis trust they represent what humanity can easily understand; because they are of like nature to us "flesh of our

efore as the avatar of love. the christ, that great human-divine messenger, because of his stupendous achievement along the line of understanding transmitted to humanity an aspect and a potency of the nature of god himself, the love principle of deity. light, aspiration, and the recognition of god transcendent had been the flickering expression of the human attitude to god, prior to the advent of the buddha, the avatar of illumination. then the buddha came and demonstrated in his own life the fact of god immanent as well as god transcendent, of god in the universe and of god within humanity. the selfhood of deity and the self in the heart of individual man became a factor in human consciousness. it was a relatively new truth to man. however, until christ came and lived a life of love and s

eness. the forces of regeneration, of reconstruction, of restoration and of resurrection are making their presence felt in all the many groups which are seeking to aid and lift humanity, to rebuild the world, to restore stability and the sense of security and thus (consciously or unconsciously) prepare the way for the coming of the christ. there is also a unique revival of the ancient teaching of the buddha and it is penetrating into the western countries and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease

secondly, he gave to the world (for the use of the "man in the street) one of the oldest prayers ever known, but one which hitherto had not been permitted to be used except by the most exalted, spiritual beings. he used it himself for the first time, we are told, at the time of the full moon of june, 1945, which is recognised as the full moon of the christ, just as the full moon of may is that of the buddha. it was not easy to translate these ancient phrases (so ancient that they are without date or background of any kind) into modern words, but it has been done, and the great invocation, which may eventually become the world prayer, was pronounced by him and taken down by his disciples. it has been translated as follows: from the point of light within the mind of god let light stream fort

f those who have lived on earth, accepted the fact of god transcendent, discovered the reality of god immanent, portrayed in their own lives the divine characteristics of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. the buddha himself is standing behind the christ in humble recognition of the divine task which he is on the verge of consummating, and because of the imminence of that spiritual accomplishment. not only are all those who are functioning consciously in the kingdom of god aware of his plans, but those great spiritual beings who live and dwell in the "father's house" in the "centre where the will of

rough 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. from the father's house (the "centre where the will of god is known" or shamballa of the esotericist) the fiat has gone forth: the hour has come. from the kingdom of god where reigns the christ, the answer has been flung bac

rk during the next two thousand years which he inaugurated two thousand years ago, that affirmative voice will surely again be heard and divine recognition of his coming will be accorded. then the christ will take that stupendous initiation of which we know nothing except that two divine aspects will blend and fuse in him (love-wisdom in full manifestation, motivated by divine will or power. then the buddha and the christ will together pass before the father, the lord of the world, will together see the glory of the lord and eventually pass to higher service of a nature and a calibre unknown to us. i write here in no fanatical or adventist spirit; i speak not as a speculative theologian or an exponent of one phase of religious, wishful thinking. i speak because many know that the time is r

ance is that he will come. the wesak festival has been held down the centuries in the well-known valley in the himalayas (if the faithful would only believe it) in order: 1. to substantiate the fact of christ's physical existence among us ever since his so-called departure. 2. to prove (on the physical plane) the factual solidarity of the eastern and western approaches to god. both the christ and the buddha are present- 23- the reappearance of the christ copyright 1998 lucis trust 3. to form a rallying-point and a meeting-place for those who annually in synthesis and symbolically link up and represent the father's house, the kingdom of god and humanity. 4. to demonstrate the nature of the work of christ as the great and chosen intermediary, standing as the representative of the spiritual h

rth at this time of the christ, of his group of disciples and executives, of their representative activities on behalf of mankind and of their close relationship. this relationship comes out at certain of the great spiritual festivals where the relationship demonstrated includes not only the kingdom of god but also the father and the father's home. there is the festival of easter, the festival of the buddha who in physical presence expresses the spiritual solidarity of our planet, and the festival in june, peculiarly the festival of the christ, when he as leader of the new group of world servers employs the new invocation on behalf of all men of goodwill in all lands; at the same time, he gathers up the inchoate and unexpressed demands of those masses who seek a new and better way of life

ife. they want love in daily living, right human relations and an understanding of the underlying plan. it is these physical happenings which are of moment and not the vague hopes and promises of the theological faiths. it is the physical presence upon our planet of such recognised spiritual figures as the lord of the world, the ancient of days; the seven spirits who are before the throne of god; the buddha, the spiritual leader of the east, and the christ, the spiritual leader of the west all of whom are brought at this climaxing time to our attention. the vague belief in their existence, the dreamy speculations as to their work and their interest in human welfare, and the unconvinced, yet hopeful, wishful thinking of believers (and also unbelievers, will soon give place to certain knowle

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

st, the divine ideal for the race, as a whole, was presented for the first time. other and earlier sons of god presented diverse divine qualities and attributes, but in three of them a certain perfection of presentation was achieved which (as far as this present world period is concerned) can never be surpassed. these three are: hercules, the perfect disciple but not yet the perfected son of god; the buddha- 20- the destiny of the nations copyright 1998 lucis trust the perfect initiate, having reached illumination but not yet having developed to perfection all the attributes of divinity; the christ, the absolutely perfect expression of divinity for this cycle and, therefore, the teacher alike of angels and of men. that ahead of the race may lie a still higher perfection than that attained

g full expression. in them, idealism, love-wisdom and indomitable will stood forth in all their divine power. it might be of interest to you to know just what rays controlled these sons of god: hercules, the sun-god, had a first ray soul, a second ray personality and a sixth ray astral body. these potencies and energies sufficed to carry him through all the trials and the labours of the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship with the master jesus, plus a first ray mind. these three all embodied the essences of the spiritual life and all of them were enabled to set their seal upon history and upon the hearts of men, l

ession. all of them embodied also the new spiritual impulse which their day and age required and all of them for centuries by the strength of their living love and power brought the vision and the aspiration of humanity back to those spiritual essentials whereby men must live. all of them were part of the directing group of lives who are working out the plans of god, founded upon the love of god. the buddha and the christ are still closely connected with, and working in cooperation with, the hierarchy. hercules has gone over into the shamballa centre, but still works in a basic association with the buddha who is one of the forces linking shamballa and the hierarchy. pure religion, undefiled and spiritually focussed, is the higher expression of the sixth ray (working as is ever the case und

ction takes its place. it is interesting also to note that venus now comes into control in the third decanate of the aquarian age. venus is esoterically recognised as that mysterious force which is a blend of love and knowledge, of intelligence and synthesis, and of understanding and brotherhood. within the hierarchy itself, the two great messengers who have embodied the dual venusian energy were the buddha and the christ. the messenger who will later come and express the shamballa urge to synthesis, the hierarchial aspiration towards love and the desire of humanity for intelligent activity with combined power will gather all into himself. all these qualities will focus in him, plus another quality or divine principle of which the race of men as yet knows nothing and for which there is, as

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ty to strike a deadly blow on the planetary dweller on the threshold. the reaction at this time, through the stress of circumstances, is bringing about a more spiritual understanding and a reorganisation of human values, and this is part of the process whereby a vital part of the world glamour may be dissipated if only all men of goodwill within the world aura adhere to their appointed task. when the buddha was on earth and achieved illumination, he "let in" a flood of light upon the world problem through his enunciation of the four noble truths. his body of disciples and his nine hundred arhats formulated those four great truths into a structure of dogma and doctrine that by the power of collective thought has greatly helped in the attack upon the world illusion. today the christ is carry

es. 3. illusion arose among advanced human beings in later atlantean days and will be a controlling factor in our aryan race. 4. the dweller on the threshold arrives at full potency at the end of this race, the aryan, and in the lives of all initiates prior to taking the third initiation. 5. the subhuman kingdoms in nature are free from glamour and illusion, but are immersed in the world maya. 6. the buddha and his 900 arhats struck the first blow at the world glamour when he promulgated his four noble truths. the christ struck the second blow with his teaching of the nature of individual responsibility and of brotherhood. the next blow will be struck by the new group of world servers, acting under the direction of christ and his disciples, symbolically described as "christ and his 9000 in

world illusion, brought about by wrong perception. the cause is an untrained, unillumined mind- 36- glamour: a world problem copyright 1998 lucis trust the cure is training in the technique of raja yoga. this results in the ability to hold the mind steady in the light, to perceive correctly, to achieve a right outlook, and to attain a right mental attitude. it was these right attitudes with which the buddha was dealing when he outlined the noble eightfold path. it involves the reaching of a right mental altitude. yes, i said altitude, my brothers, and not attitude. 2. through wrong interpretation. the idea, a vital entity or a germ of living potency, is seen through the medium of a partial view, distorted through the inadequacy of the mental equipment, and frequently stepped down into futi

rtakings to restore world order and to lay those foundations which will guarantee a better and more spiritual way of life. these constructive attitudes and undertakings must be assumed individually by every person, and by nations as collective wholes. the first is being undertaken at this time. the second remains as yet to be done. 5. bringing home to the nations of the world the truths taught by the buddha, the lord of light, and the christ, the lord of love. in this connection it might be pointed out that basically: a. the axis nations need to grasp the teaching of the buddha as he enunciated it in the four noble truths; they need to realise that the cause of all sorrow and woe is desire desire for that which is material. b. the united nations need to learn to apply the law of love as en

ry point of crisis are symbolised by the ancient symbol of a point within the circle, the focus of power within a sphere of influence or aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the christ. within the world of glamour the world of the astral plane and of the emotions appeared a point of light. the lord of light, the buddha, undertook to focus in himself the illumination which would eventually make possible the dissipation of glamour. within the world of illusion the world of the mental plane appeared the christ, the lord of love himself, who embodied in him

h and of divine ideas will stand revealed. the result will be the disappearing of illusion. the combined work of these two great sons of god, concentrated through the world disciples and through their initiates must and will inevitably shatter illusion and dispel glamour the one by the intuitive recognition of reality by minds attuned to it, and the other by the pouring in of the light of reason. the buddha made the first planetary effort to dissipate world glamour; the christ made the first planetary effort towards the dispelling of illusion. their work must now be intelligently carried forward by a humanity wise enough to recognise its dharma. men are being rapidly disillusioned and will consequently see more clearly. the world glamour is being steadily removed from the ways of men. thes

the world intuitives and released to the general public by the world thinkers. it has been also largely aided by the well-nigh unconscious, but none the less real, recognition of the true meaning of these four noble truths by the masses. disillusioned and de-glamoured (if i may use such a term, humanity awaits the coming revelation. this revelation will be brought about by the combined efforts of the buddha and the christ. all that we can foresee or foretell anent that revelation is that some potent and far-reaching results will be achieved by the merging of light and love, and by the reaction of "lighted substance to the attractive power of love" in this sentence i have given those who can understand a profound and- 100- glamour: a world problem copyright 1998 lucis trust useful hint as t

on will come that when "the body is full of light" then "in that light shall we see light" this means that when the personality has reached a point of purification, of dedication and of illumination, then the attractive power of the soul (whose nature is love and understanding) can function, and fusion of these two will take place. this is what the christ proved and demonstrated. when the work of the buddha (or the embodied buddhic principle) is consummated in the aspiring disciple and in his integrated personality, then the full expression of the work of the christ (the embodied principle of love) can also be consummated and both these potencies light and love will find radiant expression in the transfigured disciple. what is true, therefore, of the individual is true also of humanity as

ill produce, also, the dispelling of illusion and the recognition of truth as it exists in the consciousness of those who are polarised in the "awareness of the christ" this is necessarily no rapid process but is an ordered and regulated procedure, sure in its eventual success but relatively slow also in its establishment and sequential process. this process was initiated upon the astral plane by the buddha, and on the mental plane when christ manifested on earth. it indicated the approaching maturity of humanity. the process has been slowly gathering momentum as these two great beings have gathered around them their disciples and initiates during the past two thousand years. it has reached a point of intensive usefulness as the channel of communication between shamballa and the hierarchy

as the contact between these two great centres and humanity has been more firmly established. at the june full moon, 1942, the first test as to the directness of the communication between the centre where the will of god holds sway, the centre where the love of god rules, and the centre where there is intelligent expectancy was made. the medium of the test was the united effort of the christ, of the buddha, and of those who responded to their blended influence. this test had to be carried out in the midst of the terrific onslaught of the powers of evil and was extended over the two weeks beginning on the day of the full moon (may 30th 1942) and ending on june 15th 1942. there was a great concentration of the spiritual forces at that time, and the use of a special invocation (one which hum

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

t as "a sharpened impression" and to register it accurately because the emanating impression has passed through an area within the divine mind where it is enhanced by the trained perception and the determined receptivity of this group. they are called, in the east, the divine nirmanakayas. i only mention their occult name so that you may learn to recognise them when you meet reference to them. d. the buddha at the time when the wesak festival is celebrated. he then acts as a focal point or as the "distributor of the impression; he then has behind him (little as you may realise it) the entire impressing force of the buddhas of activity who are to shamballa what the nirmanakayas are to the hierarchy- 26- telepathy and the etheric vehicle copyright 1998 lucis trust let me here interpolate a r

and not to distribute. this is the breaking of the law which has placed humanity in the position of guilt. the war is the dire penalty which humanity has had to pay for this great sin of separateness. impressions from the hierarchy have been received, distorted, misapplied and misinterpreted, and the task of the new group of world servers is to offset this evil. these servers are to humanity what the buddhas of activity are to shamballa, and the group of divine contemplatives (the nirmanakayas) are to the hierarchy. it might be stated therefore that: 1. the buddhas of activity are themselves impressed by the will of god as it energises the entire planetary life. 2. the nirmanakayas are impressed by the love of god as it demonstrates itself as the attractive force which impulses the plan in

his representatives as the central points in both the hierarchy and in humanity. for this relatively distant event the doctrine or the theory of avatars, of mediators or of inter-mediaries is preparing the way, thus enabling men to think in these representative and inclusive terms. not even in the hierarchy is the time yet ripe for the "residence in state of the divine representative" each year, the buddha comes and carries the force of sanat kumara to the hierarchy but he cannot stay. the "units of energy" the members of the hierarchy, cannot bear for long the strong quality of the incoming vibration, except after due preparation and in group form, and then only for a few scant minutes; nevertheless the "period of dynamic potency" is being prolonged during this century from one day to fi

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

hat which is the spirit aspect, the father, the unknown. hierarchy v. the fifth creative hierarchy is, as we know from study of the secret doctrine, a most mysterious one. this mystery is incident upon the relation of the fifth hierarchy to the five liberated groups. this relation, in connection with our particular planet, which is not a sacred planet, can be somewhat understood if the history of the buddha, and his work is contemplated. this is hinted at in the third volume of the secret doctrine. the relation of the fifth hierarchy to a certain constellation has also a bearing upon this mystery. this is hidden in the karma of the solar logos, and concerns his relationship to another solar logos, and the interplay of force between them in a great mahakalpa. this is the true "secret of- 27

to west as it progresses onward and, in one moment of time, this it does" this is a symbolic way of expressing the united activity of all the states of consciousness, achieved upon the first two wheels, and which life experience, in many rounds of the zodiac, has brought to the initiate; it means likewise that type of awareness which transcends even that of the christ himself and for which he and the buddha are undergoing preparation. the experience of the cardinal cross (concerning as it does cosmic unfoldment) transcends all possible awareness, gained upon the other two crosses and for which they have prepared the initiate. it might be stated that 1. the mutable cross, in due time and when its lessons are assimilated, brings about planetary awareness. 2. the fixed cross brings about syst

rust life, quality and appearance. thus the three great tests in scorpio are in reality nine tests and hence the nine-headed hydra or serpent which is ever associated with scorpio and hence also the nature of the stupendous victory achieved by hercules, the sun-god, in this sign. it is interesting to note that each of the great sons of god whose names are pre-eminent in the minds of men hercules, the buddha and the christ are associated in the archives of the great white lodge with three special signs of the zodiac (which in a peculiar manner constitute the "zodiacal decanate) in each of which they passed from test to victory. in scorpio hercules became the triumphant disciple. in taurus the buddha achieved victory over desire and arrived at illumination. in pisces the christ overcame deat

ch links the light within the centre of all the manifested crosses; he was allowed to know the meaning of life as it expressed itself in the cosmic crucifixion, which is an episode of cosmic life and not of death, as is generally supposed. hercules comprehended the true meaning of the mutable cross and, with full knowledge, mounted the fixed cross, with all its attendant difficulties and labours. the buddha comprehended, through complete illumination, the meaning of both the mutable and the fixed crosses, for the secret of revelation in taurus was his, just as the secret of directed energy in scorpio was the source of the strength of hercules. but the christ, knowing both the above secrets, also understood with a living comprehension, the mystery of the cardinal cross, because the light of

the will-to-be or the will-to-live. the great triplicity of desire aspiration direction (will) are only three words which endeavour to describe the progress and bias of man the personality, man the soul, and man the channel for spirit or life. all three point inadequately to the cause of the threefold expression which underlies all events, all progress and all happenings in time and space. it was the buddha who clarified for man the nature of desire and its results, with the unhappy effects which desire produces when persistent and unenlightened. it was the christ who taught the transmutation of desire into aspiration which, from the expression given to it in the new testament, was the effort of the human will (hitherto animated by, or expressed through, desire) to conform itself to the wi

through which all transmission of energies takes place. the lines of approach might be indicated as follows: diagram one, diagram two 6. this diamond shaped formation of the inter-related energies is the prototypal pattern which lies behind the etheric network and is its final, conditioning influence as far as our earth is concerned. it is hinted at in the reference to the "diamond soul" of which the buddha is an exponent. this is necessarily a deep mystery but the correlation is interesting and guaranteeing. 7. these seven ray energies, expressing the divine prototypal will in seven forms, are as follows- 352- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust ray i. the will to initiate. ray ii. the will to unify. ray iii. the will to evolve. ray iv

the two centres, shamballa and humanity. anent this ray energy, the esotericists of the world know much and this for three reasons: 1. the emphasis of all the teaching given out during the past three hundred and fifty years has been upon it. 2. the two great exponents of this ray energy are the two best known world teachers and saviours from the human point of view in both the east and the west: the buddha and the christ. 3. the two masters who have attempted to awaken humanity in the west to a realisation of the hierarchy are the masters morya and k.h, the two working in the closest relation and expressing first and second ray energy. the keynotes of illumination, of vision, of sight or of spiritual perception and of the fusion of the occidental or the mystic way are dominant in this cyc

buddha and the christ. 3. the two masters who have attempted to awaken humanity in the west to a realisation of the hierarchy are the masters morya and k.h, the two working in the closest relation and expressing first and second ray energy. the keynotes of illumination, of vision, of sight or of spiritual perception and of the fusion of the occidental or the mystic way are dominant in this cycle. the buddha summed up in himself all the light of the past as far as humanity was concerned. he was the culminating messenger, and demonstrated the innate possibilities of mankind, radiating the light of wisdom in relation to the light of substance and producing that dual blaze or flaming light which had been fanned and fostered (though not fully expressed) by humanity up to that time. he came fort

anscending will because behind its expression of cosmic love (attracting, fusing and producing cohesion) lies a synthetic vision of divine intention. it differentiates between process and goal, between initiation and that which is revealed by the initiatory process and that is something which as yet is unknown to initiates below the third degree. herein lies the distinction between the christ and the buddha. the latter revealed the process, but the christ embodied in himself both goal and process. he revealed the cosmic principle of love and by its means embodied in himself he produced effects also and momentous changes in the world through those presented to him for initiation- 364- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the second ray know

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

x months of the year (when i was not in scotland and under the influence of my aunt) to the other. i was torn between the beauties of ritual and the narrowness of dogma. missionary work was dinned into my consciousness by both groups. the world was divided into those who were christians and worked hard to save souls and those who were heathen and bowed down to images of stone and worshipped them. the buddha was a stone image; and it never dawned on me then that the images of the buddha were on a par with the statues and images of the christ in the christian churches with which i was so familiar on the continent of europe. i was in a complete fog. and then at the height of my unhappiness and in the very middle of my dilemma and questioning one of the masters of the wisdom came to me. at the

gles. it was almost like a solemn, rhythmic dance, very slow and dignified but quite soundless. suddenly, the three figures before the rock stretched out their arms towards the heavens. the crowd froze into immobility. at the far end of the bottle-neck a figure was seen in the sky, hovering over the passage and slowly approaching the rock. i knew in some subjective and certain fashion that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the asp

time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events of far greater moment to the progress of the race than those recorded in history. i was left bewildered, because to me (at that time) the heathen were still heathen and i was a christian. deep and fundamental doubts were left in my mind. my life was henceforth coloured (and is today) by the knowled

rom bethlehem to calvary in order to trace the significance of the five major episodes in the life of the christ the birth, baptism, transfiguration, crucifixion and resurrection and their relationship to the five initiations as outlined for the eastern disciple. both these books have a definite bearing upon the new world religion. the time must come when the work of the great master in the east, the buddha, who came to earth and achieved illumination and became the guide and teacher of millions of orientals, and the work of the christ, who came as the teacher and saviour recognised first by the occident, must achieve fusion. there is no divergence or conflict in their teaching. there is no competition between them. they stand forth as the two greatest world teachers and saviours. one has

ed first by the occident, must achieve fusion. there is no divergence or conflict in their teaching. there is no competition between them. they stand forth as the two greatest world teachers and saviours. one has guided the orient and the other has guided the occident nearer to god. it is this theme that the tibetan elaborates in his pamphlet, the new world religion. he indicates that the work of the buddha prepared people for the path of discipleship, whilst the work of the christ prepared people for initiation. he indicated a ritual in this pamphlet in which the great day of the buddha, the wesak festival (the vaisakha festival at the may full moon- 135- the unfinished autobiography copyright 1998 lucis trust and easter sunday, fixed by the april full moon, stood for the illuminated budd

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

hreefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are of great beauty and extensive radiation, plus dynamic effectiveness. they serve to relate the initiate to all parts of the planetary life, to the great council at shamballa, and to the lord of the world, the final initiator via the buddha and one of the three buddhas of activity. the buddha, in a most peculiar sense, relates the initiate to the second aspect of divinity that of love and therefore to the hierarchy; the buddhas of activity relate him to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet in him, providing the synthesis of the divine as

it by my presentation) is to lay down certain broad and general assumptions which will govern the medical men of the future. but in the interim period between the old and the new eras, men will wander in a fog of speculation; a great conflict will be engineered between the fundamentalist schools and the speculators and the investigators of the new ideas, and temporarily the "noble middle path" of the buddha will be forgotten. there is present today, in the science of medicine, a situation paralleling that to be found in the realm of religion. the old approach suffices for the masses and is frequently successful both in its ameliorative and preventive aspects, and in its process of diagnosis. this is all that is possible at this time. in the same manner, the old religious presentation suffi

estioned. millions still hold this belief, but it is not so strongly held as it was one hundred years ago. 3. the theory of reincarnation, so familiar to all my readers, is becoming increasingly popular in the occident; it has always been accepted (though with many foolish additions and interpretations) in the orient. this teaching has been as much distorted as have the teachings of the christ or the buddha or shri krishna by their narrow-minded and mentally limited theologians. the basic facts of a spiritual origin, of a descent into matter, of an ascent through the medium of constant incarnations in form until those forms are perfect expressions of the indwelling spiritual consciousness, and of a series of initiations at the close of the cycle of incarnation, are being more readily accep

iations. he is abstracted from our planetary life altogether. only one factor could prevent this, and that might be his pledge to serve temporarily within the planetary ring-pass-not. such members of the hierarchy who pledge themselves to this work are stated to have buddhic consciousness, and the line of their descent (occultly understood) is from the eternal pilgrim, the lord of the world, then the buddha, and then the christ. they remain identified through free choice with the "quality seen within the light" and, for the term of their freely rendered service, work with the consciousness aspect in order to lay the emphasis later upon the life aspect. a treatise on the seven rays, vol. v. the eighteen fires must die down; the lesser lives (embodying the principle of form, of desire and of

ntative upon the seventh ray who are today in possession of this secret in its entirety, and they are aided by five other masters in applying the gained knowledge. these five masters are working primarily with the deva evolution, and this is, as you know, connected with form, and in this particular case with the healing devas. these seven members of the hierarchy are aided in their turn by one of the buddhas of activity, and also by the representative of the spirit of the earth. this again makes the two, the five, and then the seven a different enumeration, and one which when brought together equals nine, which is the number of initiation. this numerical relationship brings man to the point where he is "initiated into the realm of perfection and knows no further aches or pains, and his min

ewhere in- 364- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust connection with the new world religion*(9) it has been taught also in the esoteric presentation (and this is closely allied with the christian doctrines) that the soul is the intermediary between the monad and the personality; the same idea is also found in many other religious presentations, i.e, the buddha is shown as the intermediary between shamballa and the hierarchy, acting in this capacity once a year; the hierarchy itself is the intermediary between shamballa and humanity; the etheric plane (and by this i mean the cosmic, planetary and individual etheric vehicles) is the intermediary between the higher planes and the dense physical body. the whole system of occult or esoteric revela

finitely by the nature of the atoms of which that form is composed. the atomic substance through which the spirit of the earth expresses itself has in it ever the "seeds of return" permitting a reabsorption. this substance is also composed of all grades and qualities of matter, from the very coarsest up to the very finest, as for instance the quality of the substance which makes the appearance of the buddha or of the christ possible- 377- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the lord of the earth, the planetary logos, cannot find substance animated by the spirit of the earth of a quality and nature pure enough; he cannot, therefore, materialise or make an appearance, as can the buddha or the christ. few of those who form the council chamber a

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

light" the entire trend of the present urge forward, which can be noted so distinctly in the race, is to enable the race to acquire knowledge, to transmute it into wisdom by the aid of the understanding, and thus to become "fully enlightened" enlightenment is the major goal of education. it is precisely in this region of thought and of recognition that the distinction is found between the work of the buddha and the work of the christ. the buddha achieved "enlightenment" and was the first of our humanity to do so. lesser grades of enlightenment have been frequently achieved by many previously incarnating sons of god. christ, because of the attainment of the buddha and because of his own point in evolution, was enabled to inaugurate a new era and institute a new goal, wherein another divine

ously incarnating sons of god. christ, because of the attainment of the buddha and because of his own point in evolution, was enabled to inaugurate a new era and institute a new goal, wherein another divine principle was enabled to come into manifestation and to achieve general recognition. he inaugurated the "age of love" and gave to the people an expression of a new divine aspect, that of love. the buddha culminated the "age of knowledge- 39- education in the new age copyright 1998 lucis trust the christ began the "age of love" both ages embody and express two major divine principles. thus the new education has been made possible by the work of the buddha. this will indicate to you how slowly evolution moves. the new religion has been made possible by the work and the life of the christ

lucis trust the christ began the "age of love" both ages embody and express two major divine principles. thus the new education has been made possible by the work of the buddha. this will indicate to you how slowly evolution moves. the new religion has been made possible by the work and the life of the christ. speaking esoterically, the knowledge petals of the human egoic lotus have unfolded, and the buddha accelerated the rapid action of this happening. now the love petals of the egoic lotus of the human family are also unfolding the rapidity of this occurrence being the result of christ's action. can you understand the significance of what i am attempting to tell you, and can you grasp the meaning of what i am going to say? the points that i am seeking to make are as follows: because the

e east and culminating today in the west. naturally, i am speaking only in terms of the last two or three thousand years. in asia, we have had the intensive training, down the centuries, of certain carefully chosen individuals and a complete neglect of the masses. asia and asia alone has produced those outstanding figures who are, even today, the object of universal veneration lao tze, confucius, the buddha, shri krishna and the christ. they have set their mark upon millions and still do. then in europe, we have had educational attention concentrated upon a few privileged groups, giving them a carefully planned cultural training but teaching only the necessary rudiments of learning to the masses. this produced periodically such important epochs of cultural expression as the elizabethan per

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

a new field of possible awareness. the motive of all such group- 141- discipleship in the new age- volume ii copyright 1998 lucis trust meditation must be selfless service; the keynote of all such groups is creativity; they are all of them demonstrations of the perfected third aspect of active intelligence, plus other developing aspects; all of them are in direct relation or alignment with one of the buddhas of activity, who embody within themselves the essence of the third ray of active intelligence, through which the third aspect can successfully project and express itself. it is these three buddhas who were instrumental in the amazing and occult process of implementing the mental principle upon our planet, and who through their creative meditation brought our planet, the earth, and the

s a statement full of important implications- 142- discipleship in the new age- volume ii copyright 1998 lucis trust 2. the nirmanakayas gather their personnel out of the hierarchy, the second great planetary centre. their relation to shamballa is not one of affiliation, nor is it the same as that of the new group of world servers to the hierarchy. their major relationship is with the triangle of the buddhas of activity, and it is under their creative inspiration that they work. this stream of inspiration or of "energy flooded with creative light" is made available to the hierarchy at all times and when needed for their creative work; it is a part of that dynamic, galvanising energy which feeds the enthusiasm of the new group of world servers, binds them together in the one work, and enabl

s. this is the receptive group which receives impression from shamballa in relation to the planetary creative purpose. then they, on their own level of atmic activity, build through contemplative meditation a vast reservoir of potent energies which are impregnated with the qualities of the seven energies of the seven planetary rays. they are the custodians of life, under the direct inspiration of the buddhas of activity, and they spend the aeons of their planetary service: a. in active contemplation of the divine purpose. b. in a developed receptivity to that aspect of the purpose which must be expressed through the medium of the divine plan, and thus presented to the hierarchy. c. in developing that spirit of sevenfold receptivity which will make them a channel for the inflow of ray energ

d at the fourth initiation the energies will be centralised in the head centre. this will lead to a happening of such esoteric significance that i cannot express even its dimmest- 322- discipleship in the new age- volume ii copyright 1998 lucis trust meaning to you because i myself do not know. it lies too far ahead, even for all who are the masters of the wisdom at this time. only the christ and the buddha begin dimly to sense its meaning. therefore i cannot answer your question because until the head centre is somewhat more awakened my explanation would be meaningless. all i dare say is that by the use of creative imagination, by a constant application to the way of the head, and constant group activity, with an increasing capacity to be detached, and therefore not so potently identified

ated in that earlier writing that the simplicity of the soul opens the way into shamballa. that was and is an essential key statement for you. those upon the second ray fall (as you know) into two groups, generally speaking; there are, naturally, numerous exceptions. souls on the wisdom aspect of the second ray go to shamballa and join the great council in some capacity or another. such a one was the buddha. those on the love aspect of the second ray tread one or other of the various paths, primarily that of the world saviours; they become the divine psychologists and world teachers. the christ combined in himself all these three great traits. those in this second group of souls upon the second ray likewise fall into two groups: they follow the way of specialised detail and of a comprehens

but many sparks of differing brightness within that flame. such is the glory of the great eternal one. this realisation is the soul's aspiration and the goal of its great enlightenment. it is, as you rightly point out when viewing the subject from the angle of mother-matter, the assumption of the virgin into heaven, there to be glorified. much of the mystery connected with "the three vestures of the buddha" is related to this glorification of the three bodies. much can be learnt by a careful study of the connection between the three bodies of a human being and the vestures or vehicles of the lord buddha. the whole story of sublimation, of purification, and of transfiguration is hidden in this relationship. the correspondences remain, however, to be pointed out. it is a task that has not y

ll be your life expression, and that i know is what you yourself desire. 1. relation to the inner ashram. 2. the friendship of the christ. 3. the way of the intuition. 4. the source of your life expression. 5. wisdom, blended with love. 6. reaction to the consciousness of the hierarchy. 7. the "ashram of loving intent" 8. an out-going consciousness, esoterically understood. 9. the "lighted way of the buddha and the christ" 10. the pinnacle whereon the thorny crown is won. 11. the moment of perceptive understanding. 12. the quality of the perceptive race of men (this refers to the future race) these phrases have a significance which is not immediately apparent; they are what i might be permitted to call "sparking" concepts, and they can be revolutionary in their effect, if you reflect upon

re the one initiator, for all effects emanate from some ascertainable cause. so should it be on all levels of advancement, even such a relatively unimportant effort (from the point of view of hierarchical work) as your attempt to gain the right of entry into my ashram or what is called "ashramic penetration" and then on and up through many graded failures, until you meet the well-known failure of the buddha to attain his goal. i have therefore for you a message based on the words of the initiate, paul "forgetting the things which are behind, press forward" dwell no longer on the past but make the relatively few years which are left you of this life, years of usefulness and of purpose in my work. this will require the acquisition and the recognition of a spirit which is unembarrassed by amb

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made to the world of reality, also around two periods of massed approaches to be made at the time of the major eclipse of the moon and of the sun during the year. the two major full moon approaches will be those of the wesak full moon and the full moon of june one hitherto consecrated to the buddha who embodied the wisdom of god, and the other to the bodhisattva (known to christians as the christ) who embodied the love of god. the platform of the new world religion will have in it three major presentations of truth, or three major doctrines, if such an undesirable word can be permitted. it is with the elaboration of these three points of view, or evocations of truth, that the work

ore, of which i would like to remind you is that the hierarchy stands. behind all that is going on today, the same group of spiritual forces and the same elder brothers and masters are to be found as heretofore, guiding humanity along the path of life and bringing- 52- the externalisation of the hierarchy copyright 1998 lucis trust us safely and satisfactorily to our present point of development. the buddha, whose festival we are celebrating, and the christ, who expresses to us the unchanging love of god, are still with us, and the hierarchy stands as a bulwark of strength between us and possible disaster; this centre of spiritual life is "like the shadow of a great rock in a weary land. the second thing i would have you all remember is that mankind has marched steadily forward from a stat

ee energies you have, in reality, the expression of the three major centres of the planetary logos. the first or will energy is, as you know, focussed in sanat kumara, the ancient of days (as he is called in the christian bible, the lord of shamballa, who is the embodiment of the personality of the planetary logos. the love force is focussed through the two great spiritual lords of the hierarchy, the buddha and the christ, who are both embodiments of the heart centre of the planetary logos, for the buddha represents the twelve-petalled lotus in the head, of which the christ represents the counterpart, the twelve-petalled lotus of the heart centre. this is a fact seldom grasped or even mentioned. the petals of the throat centre are represented at this time by certain of the leading world ru

d the hierarchy of light as well as being reinforced by the forces of light then the spirit of peace can be invoked. on a lower turn of the spiral, you will note that the wesak festival enacts a similar invocation and process. it is a re-enacting and training process. there and at that time, the three representatives of shamballa within the hierarchy the manu, the christ and the mahachohan invoke the buddha, who in his turn is the transmitter of still higher forces. he is invoked by a special mantram and transmits the appeal to the one whose agent he is. if this great invocation which we are studying can be rightly said, the three great planetary centres can be related in a similar manner. the lord of civilisation, the master r, representing humanity, the christ representing the hierarchy

ontact certain solar agencies which had never before been contacted by man. this achievement enabled him to put humanity in touch with the spirit of peace. he thus himself became the light of the world and the prince of peace. in this manner, shamballa and the hierarchy were brought into a close relationship and two great streams of force were blended and a definite interplay set up between them. the buddha, through his achievement of illumination, established the first major link with the forces of light. the christ, through his ability to express the will of god in love and as world salvage, established the first major link with the spirit of peace. if you will study the above information with care, you will find that the importance of the wesak festival at the time of the full moon of m

ress the will of god in love and as world salvage, established the first major link with the spirit of peace. if you will study the above information with care, you will find that the importance of the wesak festival at the time of the full moon of may will assume increasing importance in your minds. it is the festival at which three factors of importance to humanity are brought into relation: 1. the buddha, the embodiment or agent of the forces of light can then be contacted and that which they seek to transmit to humanity can be consciously appropriated. 2. the christ, the embodiment of the love and the will of god and the agent of the spirit of peace, can also be contacted and humanity can be trained to appropriate this extra-planetary type of energy. 3. through the christ and the buddh

e constantly recurring periods of divine intervention. i would here face you with these alternatives and would ask you to consider your own position in these matters. does the story of easter and of the living christ carry no truth, and is it not possible for that risen christ to express his power on earth through his chosen instruments? is there no foundation for the myth of the annual return of the buddha, holding the door open between shamballa and the hierarchy so that, at need, intervention may be possible through that open door? is it only a silly dream and a fantasy that at the time of the june full moon, christ in the closest cooperation with the buddha links the hierarchy with humanity? is it quite impossible that when humanity awakens to the fact of this mediatorship and can then

intervention may be possible through that open door? is it only a silly dream and a fantasy that at the time of the june full moon, christ in the closest cooperation with the buddha links the hierarchy with humanity? is it quite impossible that when humanity awakens to the fact of this mediatorship and can then avail itself of the straight line of ascent and descent through the doors held open by the buddha and the christ, some stupendous appearing may be imminent and suddenly take place? may it not be possible that through the ascent of man's aspiration and spiritual desire, and through the descent of the waiting potencies, certain great changes may take place, for which all the past has been only preparatory and through which the aquarian age of brotherhood and understanding may make its

jectively links the major eastern religion with the major western faith, but because it esoterically provides the key to the open door between shamballa and the hierarchy, between the purpose of god (still unidentified by man, owing to his relatively low stage of evolution which makes it beyond human comprehension at present) and the method of god, which is love; it provides also the link between the buddha, temporarily embodying will-wisdom, and the christ, embodying love-wisdom, and also between humanity, focussed in consciousness through the christ, and the hierarchy, focussed in consciousness through the buddha. owing to the stress of humanity today and the urgency of the response which that distress evokes in the hierarchy, the synthesis of these two reactions to the world crisis can

meditation and of discipline, in your speech with others and in the general tone of your intercourse with your environment, you can eliminate the negative and more selfish reactions and (for the sake of human welfare) temporarily, at least, live at your highest point of aspiration. secondly, you have been trained in the belief that all the information which i have given out anent the relation of the buddha and the christ, and of the hierarchy, humanity and shamballa, will form part of the coming new world religion and that the theme of the great approaches will constitute the basic fundamentals of the future spiritual teaching. this too you must have in mind, for the work you are asked to do at the coming two full moons, and during the less important full moons of the year, is not only re

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

and originating happenings which involve the following groups: 1. the emanating avatar and his relationship to the lord of the world, our planetary logos. 2. the lords of liberation, focussed in their high place, as they become conscious of the invocation of humanity and become more closely related to the three buddhas of activity. 3. the great council at shamballa and the planetary hierarchy. 4. the buddha and his arhats as they unitedly cooperate with the christ and his disciples, the masters of the wisdom. 5. the hierarchy, the embodiment of the fifth kingdom in nature, and its magnetic attractive rapport with the human kingdom, the fourth. 6. the effect of all these great groups of lives upon humanity, and the inherent consequences as they work out in the subhuman kingdoms. a study of

ascension we are not told of the hearing of the affirmative sound. that will be heard when- 54- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the christ completes his work at the time of the second coming. then the great seventh initiation, which is a dual one (love-wisdom in full manifestation motivated by power and will, will be consummated, and the buddha and the christ will together pass before the lord of the world, together see the glory of the lord, and together pass to higher service of a nature and calibre unknown to us. in this connection it is wise to remember that three great energies are focussed in shamballa, the seat of fire: 1. the energy of purification: this is the power, innate in the manifested universe, which gradually

la. only when humanity and the hierarchy are working together in a practical synthesis, can the shamballa energy be permitted complete inflow through the medium of the two other centres- 58- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust to aid in this process of gradual perfecting and an eventual bringing about of a complete alignment, the help of the buddha must be invoked and accepted. the work of the christ as god-saviour can be carried forward by him alone and unaided. the work of the christ as god the preserver needs the united work, as yet, of the two highest representatives of the second divine aspect when present together upon the earth, as is the case today of both the buddha and the christ. this is the first cycle in the history o

t when present together upon the earth, as is the case today of both the buddha and the christ. this is the first cycle in the history of humanity when this has been the case. one or the other has been present down the ages, but not the two simultaneously. the reason for this is that the time has now been reached when shamballa can be contacted and its energy evoked. hence we have the activity of the buddha at the may full moon and that of the christ at the following june full moon. their united activity serves to bring about a much closer approach between the lord of the world and the hierarchy, via his four representatives: the buddha, the christ, the manu, and the mahachohan the five points of energy which are creating the five-pointed star of humanity at this time. an ancient rule rule

covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period, in reality, constitutes one event to him who lives now free in his own world and free from the limitations of time and space. having related humanity to the hierarchy (which in the case of individual man means relating the personality to the soul, he now seeks to relate more closely, with the aid of the buddha, the hierarchy to shamballa, love to will, electric fire to solar fire. 2. he "nourishes the lesser lives" this refers to the task of the christ which proceeds day by day, in his capacity of god the preserver. he "tends the little ones" the work here referred to concerns his activity as initiator and his responsibility as head of the hierarchy. the nourishing of the little lives refers

odes refer to happenings in the life of jesus. at the present time, and at the immediate point of tension, christ has added to his two immediate and constant tasks that of hastening the coming of the avatar who waits for the perfected work of the hierarchy, focussed in the christ, and the powerful work of shamballa, focussed in the lord of the world. when the exact moment has arrived, the work of the buddha, representing shamballa, and of the christ, representing the hierarchy, plus the sincere demand of humanity, will bring about an arrangement or an alignment which will release an evocative sound which will be extra-planetary, and then the avatar will come. ask me not for the date or the hour, brother of mine, for i know it not. it is dependent upon the appeal the voiceless appeal of all

e plan. what you call "the plan" is the response of the hierarchy to the inflaming purposeful will of the lord of the world. through sanat kumara, the ancient of days (as he is called in the bible, flows the unknown energy of which the three divine aspects are the expression. he is the custodian of the will of the great white lodge on sirius, and the burden of this "cosmic intention" is shared by the buddhas of activity and those members of the great council who are of so elevated a consciousness and vibration that only once a year (through their emissary, the buddha) is it safe for them to contact the hierarchy. i am seeking only to point to a wider horizon than that usually registered by disciples and i use these broad analogies to expand your point of view. by so doing i can convey to t

ons. he is abstracted from our planetary life altogether. only one factor could prevent this, and that might be his pledge to serve temporarily within the planetary ring-pass-not. such members of the hierarchy who pledge themselves to this work are stated to have the buddhic consciousness, and the line of their descent (occultly understood) is from the eternal pilgrim, the lord of the world, then the buddha, and then the christ. they remain identified through the free choice with the "quality seen within the light" and for the term of their freely rendered service they work with the consciousness aspect in order to lay the emphasis later upon the life aspect. 4. the law demands that this is brought about by the one, working through the three, energising the seven and creating the straight

the end or the consummation of a great and final stage. it only marks the beginning of significance. this is a statement of esoteric value. just as the attainment of physical control sets the neophyte free for the learning of higher lessons in preparation for the major initiations, so the surmounting of the conditions presented by the seven planes of our planetary life sets the initiate (such as the buddha or the christ) free for still higher and more important conditioning circumstances. their real work as members of the white brotherhood is on the point of beginning, and the true purpose of the existence of the great white lodge begins faintly to dawn upon their entranced and amazed understanding. it is of real value to us, therefore, to endeavour to grasp the continuity of revelation a

the time has now come when a distinction must be made by esotericists between the words "spiritual" and "divine" they are not the same, nor do they have the same significance. the quality of spirituality is love. the quality of divinity is will. there is a definite distinction between the two and the mediating principle (or that which relates or unites the two qualities) is wisdom. of that wisdom the buddha was the expression in time and space; that means that there was only a relative and limited manifestation of that fusing linking principle. his great achievement, unrealised by him, was an innate and (at that time, not now) unconscious recognition of the distinction between love and will, and an ability to express in himself a fusing, blending energy which could and did bring together l

ALICE BAILEY THE LABOURS OF HERCULES

less, and this i refuse to recognize. there is no department of life, no field of expression, no meeting of obligation, no use of the physical apparatus, in which the soul cannot fulfil the part of the dominating factor and all things be done truly to the glory of god. but the soul must control, and not the lower nature. people forget that some of the greatest of the world initiates married; that the buddha married and had a son, and must have been an initiate of high degree when he entered into the married state [50] they forget that moses, david the psalmist, and many of the outstanding figures in the world of mysticism in both hemispheres, were married and raised families. disciples belong to all races, both in the occident and in the orient, and the attitude of different races towards

al cross cancer is one of the arms of the cardinal cross. one arm is aries, the sign of beginning, of commencement, of subjective life, of the prenatal stage, or involution, and of the first step, either towards form-taking, or towards spiritual liberation. a third arm of the cross is libra, the balance, the choosing between, the beginning of the treading of the "narrow razor-edged path, to which the buddha so frequently refers. capricorn, the fourth arm, again is birth, the birth of the world savior, birth into the spiritual kingdom, birth out of the world of matter into the world of being. involution, incarnation, expression, inspiration, are the four words that express the story of the cardinal cross in the heavens (the cross of the initiate) the stars there are no bright stars at all i

vision of something he has to do. he sees humanity owned by a monster, a three-bodied man, the symbol of a human being with mental, emotional and physical bodies united. i think that this labor has not yet been completed; this accomplishment lies ahead. there have been other sons of men gathered out of the human family from time to time, one here one there, a group here and another there, as when the buddha was on earth and it is said that he saved nine hundred. now humanity, the human monster, is ready for salvation and the real work of the world savior can begin as a whole with the group concept underlying the work rather than individual soul saving. the symbolism of the red cattle is plainly that of the lower desires, desire being ever an outstanding characteristic of humanity. they are

himself to the discipline which will eventually bring about the emergence of his innate divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be done, a world savior is created, and we see in the last two labors how that work of saving was carried out. three great and dramatic stories have been told constantly to mankind down the ages: those of hercules, the buddha and the christ, each of them portraying one of the stages upon the path of divinity. in the story of hercules, we have portrayed for us the experiences of the path of discipleship and the early [209] stages of the path of initiation. in the case of the buddha, the story starts later than that of hercules and we see the buddha achieve final illumination, passing through initiations of wh

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

significant variations within the story. the chapter will conclude with a brief look at tsiu marpo s origins within textual history. where he began what follows is a short narrative account of tsiu marpo s beginnings. this summary is based on the translations provided in the appendices, but i have allowed for a degree of paraphrasing in order to enhance flow and continuity. a long time ago, when the buddha ka.yapa s teachings were in decline, sangwa (gsang ba, king of khotan, and his queen utpelgyen (utpal rgyan) had a son named chorwa( phyor ba. when he reached adulthood, chorwa became extremely religious and joined a monastery. his monastic name was candrabhadra. he later went to dwell within a forest in the kingdom of king dharma.r. one day, as chorwa was in the forest, the daughter of

s entry into tibet. this is significant for two reasons. first, it implies that tsiu marpo and his team are accessible everywhere, a notion that establishes the mythological foundation for ritual propitiation. second, tsiu marpo s dwelling in india ties him to the land highly revered in major tibetan histories and tantras; the supremacy of india is permanently glorified as the originating land of the buddha. although tsiu marpo is an indigenous tibetan deity with no known texts that tie him to india, this creative connection further authenticates him as a buddhist protector despite his low stature as a worldly deity. this is also evident in tsiu marpo s root tantra, which begins with the title in tibetan-transliterated sanskrit.68 a word should be said on the altering perceptions regarding

century) onward, the land of tibet is perceived as a buddha land manifested out of the compassion of the bodhisattva avalokite.vara. matthew kapstein argues convincingly that this change was due to a dual process of buddhist conversion. during the height of imperial expansion in the yarlung dynasty, buddhism was incorporated for a number of political reasons to validate the empire as a center of the buddha s knowledge and power. after the dynasty fell, this mythic self-representation remained and the empire was in turn mythologized to validate buddhism. the attitude of conquest in tibet during these periods shifted from political to spiritual. by this process, the cult of avalokite.vara expanded in popularity, and in this view tibet itself came to supersede india as a land of buddhist ori

became the prominent force in tibet after political centralization crumbled, the powerful mythology of buddhism remained to reshape early tibetan history. in turn, demons were likewise recast as vicious but nonetheless positive defenders of the buddhist teachings. no doubt parallels were also drawn between tibetan kings and the great buddhist king of ancient india, a.oka (3rd century b.c.e. while the buddha is the conqueror of delusion and vice, the king is the conqueror of men. with a buddhist king, the two attributes are combined; people are conquered in order to be liberated eventually.93 tessa bartholomeusz, in her study on just-war rhetoric in buddhist sri lanka, explains how such parallels were drawn between sri lankan kings and a.oka. however, as she argues, this element of conquest

ituals. in keeping with the tantric paradigm of using elements of sa.s.ra in order to attain nirva.a, this violence is transformed into a liberating force, justifiable in the defense of buddhism and its teachings. a contrast should be redrawn here between tutelary deities, transcendental deities, and worldly deities, as discussed in the introduction. while tutelary deities are personifications of the buddha nature that a practitioner can embody, worldly deities still exist within sa.s.ra and are thus susceptible to karmic accretion. transcendental deities are beyond the world and dwell in the highest realm of existence, the heavenly realm. because they exist in sa.s.ra, beings are still capable of being reborn as these deities. worldly deities, however, are entities that exist and operate

first and foremost because it is the personification of setting. the importance of setting was discussed in the previous chapter in regards to tsiu marpo, but this importance is true with all buddhist deities. these deities are potentially in all places; this ubiquitous nature is symbolized by the ma..ala, which exists everywhere, in all lands both pure and profane, and ultimately in the minds of the buddhas, which ma..alas equally represent. as its etymology indicates, a ma..ala is a circle that represents the cosmogram of a buddha or bodhisattva. the central deity can either represent a practitioner s tutelary deity or anyone from the panoply of buddhist figures and protectors whom one wishes to propitiate. as a circle, the outer ring of the ma..ala encompasses a smaller square that repr

ch to work contrariwise to snellgrove s in one respect. snellgrove s religious definition of the ma..ala functions from an archetypal, metaphysical realm downward to influence the monastic and political institutions of buddhism. by contrast, davidson believes that it is rather the structure of north indian political institutions that provided a ready model to comprehend the metaphysical realms of the buddhas. these buddhas in turn represented the spiritual kings of all existence in contrast with the temporal kings of the various indian states. furthermore, davidson elaborates on the understanding of the ma..ala in both its religious and political milieus by suggesting the english word "state" as a fitting definition. this combines the term s meaning as a physical location encompassed by a

ry words of rage [305] the haughty one along with his retinue345 came into his presence and said "alas! great glorious one, god of gods, we along with our retinue listen to the command of the unconcealed heroic one. because we offer this essence of our life-force,346 present to us due karma and food" they347 offered their life-force essence. their karma that was due was the entrustment to protect the buddha s teachings. their food that was due was the relievment of their life-force [by] flesh and blood.348 due to previous karma349 and habitual tendencies [tsiu marpo] is a great obstacle demon of everyone in the royal class, there are seven attendant riders, and his sister is the goddess350 sister ekaj.ti;351 so it is said. this is the second chapter, which reveals the birth lineage from th

mar said "my abode is here itself, india; in tsang, it is called the split cavern. my father is the savage demon lord called lekpa. my mother is the violence demon called zangdrinma.507 the heart of my life-energy abides in the tantra that was recited by the glorious tamdrin. the enrichment that exists within a small box full of toenails, within cliff-side dung [328] will protect the teachings of the buddha through me" the guru, having also bestowed empowerments, said "your secret name is k nkyap dorj drakpotsel."508 the tantra extracted from the rock is to be protected by the spiritual master. then padma[sambhava] went to tibet [and] studied. the seven horsemen welcomed him and asked "is [this] indeed the realm of the violence demon tsiu mar" also, do not bestow this s.dhana, and conceal

in horse language to tame the obstacle demons and violator demons. may one obtain the supreme empowerment of tamdrin! regarding the root mantra: k.ya abhi.i ca514 o! then consecrate and scatter red flowers. hr [330] the secret mantra king, endowed with the sound of hulu, earnestly engages [the practice] and quickly bestows accomplishments. may the glorious heart that gathers the supreme speech of the buddha obtain the supreme empowerment of the correct mantra. recite the root mantra: abhi.i ca. take in hand the staff of pur bu (phur bu).515 touch the heart center [with it. hr. the power of one s bodhicitta of wisdom and knowledge, and the strength of the supreme horse being who destroys afflictions hold the treasures with a hundred thousand inherent good qualities. may one obtain the power

BLAVATSKY H P ANTHROPOGENESIS

eternal unthawing snows, one could cross almost by dry land from norway via iceland and greenland, to the lands that at present surround hudson's[[footnote(s* gautama buddha, named shakya thub-pa, is the twenty-seventh of the last group, as most of these buddhas belong to the divine dynasties which instructed mankind* of these "buddhas" or the "enlightened" the far distant predecessors of gautama the buddha, and who represent, we are taught, once living men, great adepts and saints, in whom the "sons of wisdom" had incarnated, and who were, therefore, so to speak, minor avatars of the celestial beings- eleven only belong to the atlantean race, and 24 to the fifth race, from its beginnings. they are identical with the tirtankaras of the jainas[[vol. 2, page] 424 the secret doctrine. bay* ju

BLAVATSKY H P COSMOGENESIS

hill" old truisms are often the wisest. the human mind can hardly remain entirely free from bias, and decisive opinions are often formed before a thorough examination of a subject from all its aspects has been made. this is said with reference to the prevailing double mistake (a) of limiting theosophy to buddhism: and (b) of confounding the tenets of the religious philosophy preached by gautama, the buddha, with the doctrines broadly outlined in "esoteric buddhism" any thing more erroneous than this could be hardly imagined. it has enabled our enemies to find an effective weapon against theosophy; because, as an eminent pali scholar very pointedly expressed it, there was in the volume named "neither esotericism nor buddhism" the esoteric truths, presented in mr. sinnett's work, had ceased

seen in studying some of the socalled "esoteric" buddhist schools of antiquity in their modern garb, not only in china and other buddhist countries in general, but even in not a few schools in thibet, left to the care of uninitiated lamas and mongolian innovators. thus the reader is asked to bear in mind the very important difference between orthodox buddhism- i.e, the public teachings of gautama the buddha, and his esoteric budhism. his secret doctrine, however, differed in no wise from that of the initiated brahmins of his day. the buddha was a child of the aryan soil; a born hindu, a kshatrya and a disciple of the "twice born (the initiated brahmins) or dwijas. his teachings, therefore, could not be different from their doctrines, for the whole buddhist reform merely consisted in giving

e, could not be different from their doctrines, for the whole buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all that had been imparted to him- owing to his pledges- though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the buddha gave to the world only its outward material body and kept its soul for his elect (see also volume ii) many chinese scholars among orientalists have heard of the "soul doctrine" none seem to have understood its real meaning and importance. that doctrine was preserved secretly- too secretly, perhaps- within the sanctuary. the mystery that shrouded its chief dogma and aspirations- nirvana

present writer, have finally turned round, and denounced "isis unveiled" and the rest as a plagiarism from eliphas levi, paracelsus, and, mirabile[[vol. 1, page] xlvi introductory. dictu, buddhism and brahmanism) as well charge renan with having stolen his vie de jesus from the gospels, and max muller his "sacred books of the east" or his "chips" from the philosophies of the brahmins and gautama, the buddha. but to the public in general and the readers of the "secret doctrine" i may repeat what i have stated all along, and which i now clothe in the words of montaigne: gentlemen "i have here made only a nosegay of culled flowers, and have brought nothing of my own but the string that ties them" pull the "string" to pieces and cut it up in shreds, if you will. as for the nosegay of facts- yo

.e, the power of seeing at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. this faculty is intimately connected with the "third eye" which mythological tradition ascribes to certain races of men. fuller explanations will be found in book ii[[vol. 1, page] 47 the eye of dangma. whereas, it is on the contrary buddhism (of gautama, the buddha) that was "evoked" and entirely upreared on the tenets of the secret doctrine, of which a partial sketch is here attempted, and on which, also, the upanishads are made to rest* the above, according to the teachings of sri sankaracharya* is undeniable (b) dreamless sleep is one of the seven states of consciousness known in oriental esotericism. in each of these states a different portion

s well to say at once that, according to the orientalists, there are five dhyanis who are the "celestial" buddhas, of whom the human buddhas are the manifestations in the world of form and matter. esoterically, however, the dhyani-buddhas are seven, of whom five only have hitherto manifested* and two are to come in the sixth and seventh root-races. they are, so to speak, the eternal prototypes of the buddhas who appear on this earth, each of whom has his particular divine prototype. so, for instance, amitabha is the dhyani-buddha of gautama sakyamuni, manifesting through him whenever this great soul incarnates on earth as he did in tzon-kha-pa* as the synthesis of the seven dhyani-buddhas, avalokiteswara was the first buddha (the logos, so amitabha is the inner "god" of gautama, who, in ch

e more strange as kwan-shi-yin (avalokiteswara) and kwan-yin, besides being now the patron deities of the buddhist ascetics, the yogis of thibet, are the gods of chastity, and are, in their esoteric meaning, not even that which is implied in the rendering of mr. rhys davids "buddhism (p. 202 "the name avalokiteshwara. means 'the lord who looks down from on high "nor is kwan-shi-yin "the spirit of the buddhas present in the church" but, literally interpreted, it means "the lord that is seen" and in one sense "the divine self perceived by self (the human- the atman or seventh principle merged in the universal, perceived by, or the object of perception to, buddhi, the sixth principle or divine soul in man. in a still higher sense, avalokiteshwara= kwan-shi-yin, referred to as the seventh univ

e should say, with the characteristics of its animating principle or the deity that presides over it, whether we call it a dhyan chohan, as in asia, or an archangel, as with the greek and latin churches. in ancient symbolism it was always the sun (though the spiritual, not the visible, sun was meant, that was supposed to send forth the chief saviours and avatars. hence the connecting link between the buddhas, the avatars, and so many other incarnations of the highest seven. the closer the approach to one's prototype "in heaven" the better for the mortal whose personality was chosen, by his own personal deity (the seventh principle, as its terrestrial abode. for, with every effort of will toward purification and unity[[footnote(s "the cycles of matter" a name given by professor winchell to

BLUE EQUINOX

mortal love as a sacrament symbolical of that great death: as it is written .kill thyself: and again .die daily. and the second of these lesser modes is the practice of the mental apprehension and analysis of ideas, mainly as i have already taught you, but with especial empahsis in choice of the equinox 118 things naturally repulsive, in particular death itself, and its phenomena ancillary. thus the buddha bade his disciples to meditate upon ten impurities, that is, upon ten cases of death or decomposition, so that the aspirant, identifying himself with his own corpse in all these imagined forms, might lose the natural horror, loathing, fear or disgust which he might have had for them. know this, that every idea of every sort becomes unreal, phantastic, and most manifest illusion, if it b

ntion which gives them enormous breasts, wasp waists, and atrophied legs, and places them in attitudes suggestive of a violent dislocation of the hipjoint. whether such figures were actually cultivated at the period, i do not know; but even if this could be proved, the sculptures could only be regarded as conventional exaggerations of an unhealthy fashion. reviews 299 .finally, and coming back to the buddha-figures in particular, what are we to say of the marvellous spirituality of expression often attributed to them? it is to me, i own, far from apparent. the drooped eyelids, and the immobile pose do, indeed, express the idea of contemplation; but i am at a loss to find anything spiritual in the smooth, insipid faces. pig-mindedness can hardly go further. and yet .in the indian epics, the

ave scorned to do so. the lion of the law, the lord of mercy, perceiving the true cause of human woe, immediately forsook the sweet but selfish rest of quiet wilds. from aranyani he became the teacher of mankind. after julai had entered the nirvana, he preached the equinox 46 on mount and plain, and held discourses in the cities, to devas, men and gods. reference is here made to the attainment of the buddha. it was only after he had abandoned the ascetic life that he attained, and so far from manifesting that attainment by nonaction, he created a revolution in india by attacking the caste system, and by preaching his law created a karma so violent that even today its primary force is still active. the present .buddha. the master therion, is doing a similar, but even greater work, by his pr

h the miracle of destruction. if the keystone of an arch is taken away the other stones are not promoted to a higher place. they fall [a pratykeka-buddha is one who attains emancipation for himself alone..ed(.nirvana of destruction! nirvana means .cessation. what messy english) 40. know, o beginner, this is the open path, the way to selfish bliss, shunned by the bodhisattvas of the .secret heart. the buddhas of compassion. the words .selfish bliss. must not be taken in a literal sense. it is exceedingly difficult to discuss this question. the occidental mind finds it difficult even to attach any meaning to the conditions of nirvana. partly it is the fault of language, partly it is due to the fact that the condition of arhat is quite beyond thought. he is beyond the abyss, and there a thing

glorious virtues is the second. 42. to don nirmanakaya.s humble robe is to forego eternal bliss for self, to help on man.s salvation. to reach nirvana.s bliss but to renounce it, is the supreme, the final step.the highest on renunciation.s path. all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having .passed away by that kind of passing away which heaves nothing whatever behind. the account of his doing this is given in the mahaparinibbana sutta; and it was the contention of the theosophists that this .great, sublime, nibbana story. was something peculiar to gautama buddha. they began to talk about parinibbana, super-nibbana, as if there we

t is only leather and prunella. there is, however, a sense in which the service of humanity is necessary to the completeness of the adept. he is nor to fly away too far. some remarks on this course are given in the note to the next verse. the two paths 53 the student is also advised to rake note of the conditions of membership of the a.a. 43. know, o disciple, this is the secret path, selected by the buddhas of perfection, who sacrificed the 5elf to weaker selves. this is a statement of the conditions of performing the alchemical operation indicated in the injunction .coagula. in .solv. the adept aspires upward. he casts off everything that he has is. but after reaching the supreme triad, he aspires downward. he keeps on adding to all that he has or is, but after another manner. this part

, degrades him to a common deity, and is in flat contradiction to the statements in the mahaparinibbana sutta, where the equinox 66 buddha gravely explains that he is passing away by that kind of passing away which leaves nothing whatever behind, and compares his death to the extinction of a lamp. canonical buddhism is certainly the only thing upon which we can rely as a guide to the teachings of the buddha, if there ever was a buddha. but we are in no wise bound to accept such teachings blindly, however great our personal reverence for the teacher. 84. but it is said .the last shall be the greatest. samyak sambuddha, the teacher of perfection, gaye up his self for the salvation of the world, by stopping at the threshold of nirvana.the pure state. here is further metaphysical difficulty. o

of any fruits, and his principal method has been to reject any that tray come his way. again all this about the .sake of others. and .suffering fellow-men. is the kind of the equinox 68 sentimental balderdash that assures one that this book was intended to reach the english and not the tibetan public. the sense of separateness from others has been weeded out from the consciousness long, long ago. the buddha who accomplishes the greater renunciation is a saviour of the world.it is the dogginess of a dog that makes it doggy. it is not the virtue of a dog to be doggy. a dog does not become doggy by the renunciation of non-dogginess. it is quite true that you and i value one kind of a buddha more than another kind of a buddha, but the universe is not framed in accordance with what you and i li

itself has been taken as little better by the majority of its admirers. what the pupil wants is not vague generalizations on virtue, not analyses of nirvana and explorations in hindu metaphysics, but a plain straightforward statement of a practical character. when a man is meditating and finds himself interfered with by some particular class of thought, he does not want to know about the glory of the buddha and the advantages of the dhamma and the fraternal piety of the sangha. he wants to know how to stop those thoughts arising, and the only person who can help him to do that is a teacher who has been troubled by those same thoughts, and learnt how to stop them in his own case. for one teacher who knows his subject at all, there are at least ten thousand who belch pious platitudes. i wish

rtue leading to bodhi and to pragnya, seventh step of wisdom? it must not be supposed that the paths here indicated are ah. apparently the writer is still harping on the same old two paths. it appears that .fourfold dhyana. is a mere extension of the word samtan. there are, however, eight, not four, four of these being called low and four high. they are defined in rhys-davids. buddhism, p. 174-6. the buddha just before his death went through all these stages of meditation which are described in the paragraph here quoted: then the blessed one addressed the brethren, and said .behold now, brethren, i exhort you, saying .decay is inherent in all component things! work out your saivation with diligence! this was the last word of the tathagata! then the blessed one entered into the first stage

COLLIER IRENE CHINESE MYTHOLOGY

taoism emerged. at first, it was a philosophy that encouraged people to seek harmony with the tao, or the way, a nature force. later, it evolved into a religious system involving many gods, goddesses, spirits, ghosts, demons, magical powers, and the quest for immortality. 7 preface in a.d. 67 buddhism was introduced to china from india. it contributed two powerful religious and mythical figures: the buddha, a real, historical person who later became a divinity, and kuan yin, the goddess of mercy. it also introduced the concept of reincarnation, the idea that a person may be reborn into another life. myths might contain elements and characters from all of these sources, and for this book we have chosen stories that reflect their influences. many of the ancient myths are from the fabled era

afely through life. such a way of life is called wuwei, usually translated as non-action [o]ne should follow one s natural course and allow all other things to do likewise, lest our willful interference disrupt things proper flow.5 monkey 107 10 the pilgrimage introduction the buddhist religion was first introduced to china from india in a.d. 67. its founder was siddhartha gautama, later known as the buddha. he taught that suffering was caused by greed, which can be overcome by thinking quietly (meditating. when a person dies, he or she will be reborn into another life (reincarnation. this cycle of rebirth can only be broken when a person has lived an exceptionally good life and has given up the natural human bonds and attachments to material existence. the novel journey to the west was ba

powers. in this chapter, monkey converts to buddhism, but he continues to use the knowledge gained from his taoist training to combat evil. 109 after monkey outlasted the axes, sticks, swords, and lances of the gods, he boldly announced his plan to depose the jade emperor, the ruler of heaven. the gods and goddesses gasped at his audacity and whispered among themselves in shocked tones. finally, the buddha stepped in. all the gods in heaven listened respectfully as he commanded the deities to stop fighting with monkey. then the buddha asked monkey why he wanted to replace the jade emperor. monkey replied that his own clever magic spells and fighting ability made him superior to anyone in heaven, including the jade emperor. monkey bragged about how he could transform himself into seventy-t

anted to replace the jade emperor. monkey replied that his own clever magic spells and fighting ability made him superior to anyone in heaven, including the jade emperor. monkey bragged about how he could transform himself into seventy-two types of animals, plants, and rocks. he boasted that his somersaults could take him through the clouds a hundred and eight thousand li to the end of the world. the buddha issued monkey a simple challenge. jump across my palm and heaven is yours, the buddha said. monkey smiled when he saw that the buddha s hand was no more than eight inches across from fingertip to wrist. then monkey took in a mighty breath and hurled himself through the air. when he landed, he saw nothing but five pillars holding up the world. certain that he had 110 the pilgrimage somer

n is yours, the buddha said. monkey smiled when he saw that the buddha s hand was no more than eight inches across from fingertip to wrist. then monkey took in a mighty breath and hurled himself through the air. when he landed, he saw nothing but five pillars holding up the world. certain that he had 110 the pilgrimage somersaulted to the ends of the earth, monkey laughed at how easily he had met the buddha s challenge. just to mark his spot, he took out a hair from his head and transformed it into a brush. with his finest calligraphy, he wrote monkey, the great sage, reached this place. then he somersaulted with great joy back to the palace, eager to claim the throne. the buddha smiled and showed monkey the palm of his hand. there next to the middle finger were the miniature words monkey

aphy, he wrote monkey, the great sage, reached this place. then he somersaulted with great joy back to the palace, eager to claim the throne. the buddha smiled and showed monkey the palm of his hand. there next to the middle finger were the miniature words monkey, the great sage, reached this place. monkey realized that he had not reached the end of the world, but had merely jumped halfway across the buddha s hand. the buddha grabbed monkey and sealed him inside a stone box high on a mountaintop. he left monkey there, inside his stone box, for five hundred years. kuan yin s task meanwhile, china was full of greedy, mean, and quarrelsome people. only a few had adopted the buddha's teachings. the buddha thought these teachings would encourage the people to behave more compassionately. howeve

e left monkey there, inside his stone box, for five hundred years. kuan yin s task meanwhile, china was full of greedy, mean, and quarrelsome people. only a few had adopted the buddha's teachings. the buddha thought these teachings would encourage the people to behave more compassionately. however, he decided that if he gave away his scriptures, the people would not appreciate his words. instead, the buddha knew that the people must come to india to fetch the scriptures themselves. furthermore, he wanted the chinese emperor to finance the journey and urge his subjects to help the pilgrims all along their way. the chinese people would value the buddha s scriptures, if they were involved in helping to obtain them. the buddha summoned kuan yin, the goddess of mercy, to his home in india. she

new that the people must come to india to fetch the scriptures themselves. furthermore, he wanted the chinese emperor to finance the journey and urge his subjects to help the pilgrims all along their way. the chinese people would value the buddha s scriptures, if they were involved in helping to obtain them. the buddha summoned kuan yin, the goddess of mercy, to his home in india. she agreed with the buddha that the journey to fetch the scriptures was necessary. people on earth desperately needed more spiritual guidance. however, because she recognized that the road chinese mythology 112 between india and china was a dangerous one, kuan yin offered to travel it first, on foot, to map the route between the buddha s home in india to the emperor s palace in china. at the same time she could a

eeded more spiritual guidance. however, because she recognized that the road chinese mythology 112 between india and china was a dangerous one, kuan yin offered to travel it first, on foot, to map the route between the buddha s home in india to the emperor s palace in china. at the same time she could also assess and confront the types of dangers that human pilgrims might encounter along the way. the buddha agreed with kuan yin s plan. the sandy-haired monster, the pig, the dragon, and the monkey with an assistant, kuan yin recorded distances and the location of mountain paths along the road from india to the emperor s home in china. at a river crossing, a hideous sandy-haired monster jumped out and attacked kuan yin s assistant. when the monster realized that it was the goddess kuan yin s

ited anxiously for his execution date the doomed dragon assaulted travelers. kuan yin pledged to cancel the dragon s death sentence if he would reform. the dragon readily agreed and transformed himself into a white horse to assist any travelers on the deserted road. when kuan yin came across the very last mountain range, she found monkey encased in a stone box. five hundred years had passed since the buddha s challenge. monkey was sorry that he had been greedy and arrogant. like the others, he agreed to convert to buddhism and offered his help to worthy pilgrims. tripitaka finally, kuan yin reached the palace of the earthly chinese emperor. when she explained her mission, the emperor readily agreed to finance the journey to india. like the buddha and kuan yin, he was greatly concerned abou

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

g the same goals and results. b'riah: pronounced "b'ree-yah, it is the second of the four kabalistic worlds in descending order. it means world of creation. brujeria: although based on voodoo (q.v, brujeria has a distinctly hispanic-american flavor, being the spiritual/magickal system of the barrio. buddhism: a religion and philosophy of life based on the teachings and example gautama siddhartha, the buddha. siddhartha was an indian prince who followed the teachings of hinduism, and lived during the sixth (6th) century before christ or before the common era. buddha is a title of accomplishment and of respect, and means "enlightened one" buddhism teaches freedom from attachment to worldly things by getting rid of suffering caused by one's desires- c- calls (keys, enochian: invocations (q.v)

(q.v) energy. tantra of the "left hand" advocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the union of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonly used for divination, the

DION FORTUNE MYSTICAL QABALA

ted as being born of the sea-foam, and the virgin mary is called by catholics stella mans, star of the sea. the word marab, which is the root of mary, also means bitter, and the spiritual experience attributed to binah is the vision of sorrow. a vision which calls to ruind the picture of the virgin weeping at the foot of the cross, her heart pierced by seven swords. we also recall the teaching of the buddha that life is sorrow. the idea of subjection to sorrow and death is implicit in the idea of the descent of life to the planes of form. 44. the yetziratic text of malkuth, already referred to, speaks of the throne of binab. one of the titles given to the third sephirab is khorsia, the throne; and the angels assigned to this sephirah are called the aralim, which also means thrones. now a t

DION FORTUNE PSYCHIC SELF DEFENSE

of men" says the old arab proverb. we should have enough sympathy with the struggles of another soul towards the light not to desecrate the things that are sanctified by his hopes and endeavours, even if by nothing else. the father of us all may understand their significance better than we do, and by his acceptance consecrate them for ever. there are many europeans who have a great affection for the buddha, and have his statue in their rooms (though sometimes they confuse it with chenresi, the stout and beaming god of good-luck. that the influence of that great 34 of 103 being, the light of asia, is noble and benignant, i would be the last to deny; but the statues of the buddha are a different matter, and need to be approached with caution if genuine. some of the worst black magic in the

need to be approached with caution if genuine. some of the worst black magic in the world is a debased form of buddhism. to say this is not to insult that venerable faith, for it is only lack of opportunity that prevents the black mass from occupying that dubious eminence. in the thibetan monasteries of the dugpa sect there are temples each one of which contained literally thousands of statues of the buddha. on various occasions one or another of these monasteries has been raided, either by rival religionists or chinese troops, and its curios scattered. to be the possessor of one of these buddhas, magnetised by dugpa rites, is not a very pleasant thing. i had a curious experience with a buddha upon one occasion. it was an archaic soap-stone statuette, some nine inches high, and its owner h

-sweeper pushed in his face and receiving libations of slops. one day, passing upstairs bearing a bunch of flowers, i was prompted to throw before him one of the traditional marigolds of indian devotion. immediately i was conscious that a link had been formed between myself and the little statue, and that it was sinister. a night or two afterwards i was returning home rather late, and as i passed the buddha i had a feeling that there was something behind me, and looking over my shoulder, saw a ball of pale golden light about the size of a football separate itself from the buddha and come rolling up the stairs after me. thoroughly alarmed, and disliking this manifestation very much indeed, i immediately made a banishing gesture and the ball of light returned down the stairs and was reabsorb

ha i had a feeling that there was something behind me, and looking over my shoulder, saw a ball of pale golden light about the size of a football separate itself from the buddha and come rolling up the stairs after me. thoroughly alarmed, and disliking this manifestation very much indeed, i immediately made a banishing gesture and the ball of light returned down the stairs and was reabsorbed into the buddha, who, needless to say, got no more marigolds from me, and received a very wide berth until i left the flat shortly after. the experience was a singularly unpleasant one, and was a sharp lesson to me not to meddle with the sacred objects of another system unless i knew exactly what i was about. i learnt subsequently that some of these statues are consecrated with the blood of a human sac

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

embers of the school gather on the evening of the full moon to meditate and transmit energy. on three full moon dates the great festivals easter, wesak, and goodwill take place. the festival of easter does not follow either of the christian calendars, but is celebrated on the full moon in april as the time of the most active forces for the restoration of the christ. in may, wesak is the time when the buddha s forces are available. in june, at the full moon, the forces of reconstruction are active. foster succeeded his wife as head of the school following her death in 1949. their daughter mary bailey succeeded to the leadership after foster s death in 1977. the school publishes several periodicals, including the beacon and the world goodwill newsletter. international headquarters are locate

ali at kamburugamuwa. in colombo he became a pupil of the yogi shri parananda, who taught him hatha yoga asanas and pranayama as well as meditation techniques. bennett went on to burma, where he became a buddhist monk in the monastery of akyab, taking the name bhikku ananda metteya( bliss of loving kindness. the name was appropriate since he was a particularly compassionate individual. he founded the buddhasasana samagama, or international buddhist society, in 1903. he initially served as its secretary general. encyclopedia of occultism& parapsychology. 5th ed. bennett (charles henry) allan 169 he still suffered considerably with poor health and his doctors recommended he travel to california where the air might be better for his lungs. he came back to england on the first stage of his jou

path. boston: shambhala, 1985. dayal, har. the bodhisattva doctrine in buddhist sanskrit literature. delhi, india: motilal banarsidass, 1970. bodhi tree book review the bodhi tree book review is a publication of the bodhi tree, possibly the most well-known bookstore in the united states specializing in new age and alternative spirituality literature. the bodhi tree, named for the tree under which the buddha found enlightenment, opened in 1970 in los angeles, california. through the 1980s it became known for its extensive inventory as the place to locate obscure publications, especially those from small publishing houses and the many spiritual and new age organizations. at the beginning of the 1990s, the store launched its book review magazine as a service to its patrons to assist them in l

the first dalai lama, was a disciple of tsongkhapa. he established tshilhunpo monastery, the gelugpa center in tsang province. the gelugpa reforms gradually gained the upper hand, and the great fifth dalai lama seized temporal power in tibet and moved to llasa, where he turned the potala, an old meditation pavilion, into a large palace. the person of the dalai lama is as an emanation of chenresi, the buddha of compassion, and it is believed that incarnations of the original dalai lama have continued to hold the office through the centuries. traditionally, following the death of the dalai lama, leaders of the gelugpa sect search among the children of the land for his reincarnation. candidates will be tested with a set of objects, some of which were owned by the late dalai lama. the child re

r virtue, which the lord of that ray exemplifies. djual khul, generally known simply by his initials, dk, is a master of the second ray along with the master koot hoomi, who, in the theosophical perspective, was dk s direct teacher. theosophists believe dk currently inhabits a tibetan body and resides in tibet near koot hoomi. in his previous incarnations he was dharmajyoyi, a follower of gautama the buddha; kleinias, a follower of pythagoras; and aryasanga, a seventhcentury buddhist who founded a monastery in the himalayas once visited by blavatsky. charles w. leadbeater claims to have met him in cairo when dk traveled there to meet with blavatsky and also to have worked with dk at adyar, india, at the international headquarters of the theosophical society. dk was one of the three main co

d his mother, five years later. he grew up with a deep awareness of the ephemeral nature of life and the inevitability of death. he turned from the successful life that his birth granted him to study buddhism at the tendai temple on mt. hiei. tendai belief centered upon the potential already possessed by each person for attaining universal enlightenment. to dogen, that belief seemed to contradict the buddha s admonitions to engage in lengthy meditative practice. unable to find anyone who could help him with his dilemma, he traveled to china where zen buddhism had risen to prominence. he was initially discouraged by the lack of intensity that seemed to characterize the zen monks he first encountered, but finally located a teacher, rujing, who advocated the ideal of sustained meditative prac

om the federation and through falun gong has spread his own peculiar teachings based upon the traditional practice. above and beyond the simple practice of the exercises, master li has emphasized the cultivation of the xinxing, a path of life emphasizing the key virtues of truthfulness, benevolence, and forbearance. practicing cultivation leads to enlightenment, a concept tied to the teachings of the buddha. followers believe strongly in reincarnation and karma, and master li teaches that passing through tribulations are a necessary part of relieving oneself of past karmic debts. he also teaches the existence of a pantheon of deities and spirit entities (including demonic ones) that interfere with life and history on earth. possibly most offensive to other qigong practitioners and the chin

ool was by far the more influential. encyclopedia of occultism& parapsychology. 5th ed. huineng 753 in 676 c.e. huineng settled in canton. at the age of 39 he became a buddhist monk. the following year he was invited to lecture at dafan temple in shaozhou. the lectures were recorded by his disciple fahai, and published as the platform scripture. the essence of the teaching is that everyone shares the buddha-nature (or wisdom. it was believed if one turned their mind inward and are able to keep from distractions, they can receive enlightenment. meditation and wisdom are identified. meditation is the function of the original nature. by implication, huineng stresses the necessity of practice to attain an undistracted or direct mind. during practice one intuits the unity of nature and knows th

e same, with meditation being buddha s mind and doctrine buddha s words. in the end, however, the identification breaks down and meditation is superior to doctrines. doctrines are the passageway to the goal that is only reached with meditation. hyujong argued that everyone had the potential for enlightenment. those spiritually inclined could do it through the identification of their own mind with the buddha s mind and work to bring their thought and action into conformity with that realization. for others, enlightenment could be reached through such outward practices as chanting the buddha s name and the use of mantras and spells to assist in ridding one of past karmic accretions. toward the end of his life, hyujong was called to lead an army of monks against the japanese who invaded korea

s for the rest of his life and establish dhingon as a major school of japanese buddhism. in contrast to most buddhists of his day who suggested that enlightenment took many lifetimes, kukai argued that it was possible to achieve in a single lifetime. he also argued that the body, which most who sought enlightenment considered an obstacle, was in fact the vessel for its realization. he argued that the buddha nature is present in all things, including all human beings. to understand the essential and innate unity of all things, kukai proposed that students engage in meditative disciplines. meditative insight would bring clarity to what was otherwise a seemingly unbelievable idea. kukai also argued for the dissolving of the secular and sacred. he argued for a form of natural mysticism in whic

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

troboscopes. he flashed lights at mental patients and saw some immediate breakthroughs in their health. the strobes work by a process called entrainment, in which the brain tends to align itself with the frequency of the flashing light. a beam flashed at the right frequency can induce a more relaxed state and cause the brain to change its frequency. sources: hooper, judith, and dick teresi. would the buddha wear a walkman? new york: simon and schuster, 1990. stroking stones and images cotton mather (1662.1728) wrote that an irish american witch produced pain and disease in others by merely wetting her finger with saliva and stroking small images, or sometimes a long, slender stone. stromberg, gustaf (benjamin (1882.1962) astronomer, lecturer, and author of books on parapsychological subjec

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

mic awareness communications, which had the strongest links to the earliest group, emerged the strongest. based in olympia, washington, it survives today and maintains a sometimes controversial presence on the new age scene. its head, paul shockley, continues to channel teachings from awareness. his organization characterizes awareness as the force that expressed itself through jesus of nazareth, the buddha, krishna, mohammed and other great avatars who served as channels for what is commonly known as god, and which expresses itself once again as the world begins to enter the new age of spiritual consciousness and awareness( cosmic awareness communications, 1994. awareness teaches that the united states of america came into being through intervention with the founding fathers. the motive w

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

anya (sixteenth century ce, ramakrishna (1836- 1886, shirdi sai baba (d.1918) and satya sai baba (1925- present. they assign such status as well as to incarnations of the divine mother i.e. the goddess, such as saradamani devi (1853- 1920, anandamayi ma (1896-1982, amritanandamayi ma (1953-present, known widely as ammachi, and others. buddhism provides detailed descriptions of the incarnations of the buddha, and of the one to come called maitreya. the sage lao tze, to whom is ascribed the tao-te ching, was the revered divine incarnation who sired the development of taoism. and zoroaster' 8: h" 2: 2 2:e 8% was the messianic wellspring who transmitted the zend avesta and originated the tradition passed down through the farsis. in studying the lives of these many diverse messiahs, one notices

regards all name and form as illusory, and that brahman (i.e. the ayn) alone exists. theravada, hinayana, tendai, shingon, tibetan, ch an, and zen buddhists perform variations of vast face meditation practices taught by gautama buddha (regarded as the eighth incarnation of vishnu by hindus) and other bodhisattvas (souls who reach enlightenment but remain incarnate to teach and help others awaken. the buddha practiced jnana yoga (lit. union through direct perception of the ayn) and taught ashtanga yoga (lit. eight-limbed yoga of concentration and discrimination. he sat under the bodhi tree, renouncing all experiences on all planes of existence. seeing that all the koshas (sanskrit word for shells of embodied existence) were empty, he perceived the ultimate truth of pure being in nirvana. th

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

both male and female. buddha, or the wise, if the word were not merely the name of a doctrine, seems to have been an appellation taken by several persons, or one person incarnate at several periods, and from this circumstance much confusion has arisen"[172 [172] anacalypsis, book v, p. 201. concerning the religion of an ancient race the following facts have been ascertained, namely: the first of the buddhas or incarnations of the deity was minerva, and her mother, who was the sun, was the mother of all the buddhas. she was mhtis, mubt or mai "the universal genius of nature, who discriminated all things according to their various kinds of species" in the earliest ages she comprehended not only matter but the moving force in the universe. she was the deity which by a very ancient race was r

GILBERT THE MAGICAL MASON

nduism degenerated into a faith which recognised devas and spirits of every type or debasement, seems alwaysto have produced a stream of learned rishis- men who handed down to their posterity some fragments of the primeval learning concerning the origin, structure and destiny of the world and of its inhabitants. india, too, had a second period of enlightenment by the life and doctrines of gautama the buddha. from the pundits of india our nineteenth century in europe received important teach255 ings which have come down from primeval times. brahmins came over to england in the last century, and called the attention of literati to the vendanta and indian philosophic systems, then recently produced in english translations by members of the asiatic society and by professors wilson,290themagica

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ny have gained control over whole civilizations. aliens controlled babylon for a time. they exercised, through the black order, considerable control over nazi germany. they made war, at various levels and dimensions, on the adepts of ancient india and the high lamas of tibet, with fire and blood, seduction and dark magick. they did not lose, but they did not win. they made spiritual war on gotama the buddha, and some of them were converted. then they knew the terror of the ubermensch -the super man human- ity is even now evolving into. they were afraid of us, as well as of our allies. though they had conquered planets, planes and whole orders of reality, the gods of outer space for whom men were but pawns on the spiral arm of a minor galaxy were no match for the new man. i have seen him, t

s. though they had conquered planets, planes and whole orders of reality, the gods of outer space for whom men were but pawns on the spiral arm of a minor galaxy were no match for the new man. i have seen him, their pawn of pawns hider once said, he was intrepid and cruel. i was afraid of him. unable to control a buddha or a christ with their powers, the aliens resorted to poisons and executions. the buddha laughed at them as he lay dying, the christ would not stay dead at all. you are so far outstripped in terms of physical weaponry that you must find a source of strength that transcends the physical, khyla of procyon tells us, such as techniques of centering conscious- ness on powerfully motivating energy, which would be different from one individual to another. khyla of procyon= 150= me

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the spots or shady depressions on tlie full-moon s disc have given rise to grotesque but similar myths in several nations. to the common people in india they look like a hare, i.e. chandras the god of the moon carries a hare (sasa, hence the moon is called sasin or sasanka, hare mark or spot. 1 the mongolian doctrine also sees in these shadows the figure of a liares bogdo jagjamuni or shigemuni [the buddha sakya-muni, supreme ruler of the sky, once changed himself into a hare, simply to serve as food to a starving traveller; in honour of which meri torious deed khormusta, whom the mongols revere as chief of the tenggri [genii, placed the figure of a hare in the moon. the people of ceylon relate as follows: while buddha the great god sojourned upon earth as a hermit, he one day lost his wa

HELENA BLAVATSKY NIGHTMARE TALES

an of milk- symbol of space and of the milky way- by the gods assembled together, that lakshmi,goddess of beauty and mother of love (kama) formed of the froth of the foaming waves, appeared beforethe astonished gods, borne on a lotus, and holding another lotus in her hand. thus have arisen the two chief titles of lakshmi; padma the lotus, and kshirabdi-tanaya daughter of theocean of milk. gautama the buddha has never been degraded to the level of a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the un

ISIS UNVEILED

nceives truly and grsodly in virtue of his reception of divine teaching; d. king: the qnoitici tte, p. 258 (edit. 1887. digitizecoy google 124 isk unveiled the retigiod wliich the primitive tesching t^ the early few apostles most resembled a religion preached by jesus himself is the ^der (tf these two. buddhism. the utter as taught in its primitive purity, and carried to perfection by the last of the buddhas, gautama, based its moral ethics on three fundamental principles. it alleged, 1, that every thing existing exists from natural causes; 2, that virtue brings its own reward, and vice and sin their own punishment; and, 3, that the state world is probationary. we mi ^t add that on these three principles rested the universal foundation of every religious creed; god and indi

er incarnated, but seven of their emanations became avatars, i. e, were incarnated on this earth. 362. ireaaeui: agaiiiml herttiet, iziv, 3. 353. hie gve nujce myatkftllf ten. the' we ftndrosmei "having (tivided hk body in two p rt4^ tbe suikcme wiadom became male and female (ifaiui, i, lloka 32. iliere are many early buddhittic ideaa to be lound in brihmaniim. tbe prevalent idea that the last of the buddhaa, gautama, ii tbe aintb itmamatiab of vishnu, or the ninlt avatar, it disdaimed partially by tbe brthmanaa, and wha&j rejected by the seamed buddhist theologians, llie latter insist that the wosdk^ of buddha poasesses a far higber daim to antiquity than that of any at the brahmania] ddtiei of the vedat, wbidi they call aecular literature 'rte brthmanaa, tbey abov, came from other countr

religions, like br&hmanism, buddhism, and jainism, should agree so perfectly in their traditions and chronology as to bud- dhism, and that our scientists ^ould give a hearing but to their own un- warranted speculations and hypotheses. if the birth of gautama mi, with some show of reason, be placed at about 600 b. c, then the pre- ceding buddhas ought to have some place allowed them in chronology. the buddhas are not gods, but simply individuals overshadowed by the spirit of buddha the di\-ine ray. or is it because, unable to extricate themselves from the difficulty by the help of their own researches only, our orientahsts prefer to obliterate and deny the whole, rather than ac- cord to the hindos lite right of knowing something of their own reli^on and history? strange way of discovering t

JASMUHEEN THE FOOD OF GODS

ones real food? as she nestles into my hand i cup her back gently in both hands so that my fingers can stroke her on her brow and i am reminded of how precious it all is. this bonding between animal and man. its gift is the sheer joy of connection and getting to play in the field of another intelligent life, for rats are incredibly intelligent. the rat was the first creature to answer the call of the buddha. adopting a rat as a friend is a very wise idea for anyone interested in the interplay with another intelligent species, or for someone who wishes to experience a little more of the unconditional love food of life. for a start they are great examples of work and play, and seeking and finding, and responding, and having fun, for they are always ready for a game. mondi loves it when i hol

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

e, then our signals can be too easily absorbed by the hunger of the greater field. hence to have any sustainable long term influence and be effective, we need to be as pure and powerful as we can be and even then, our field of influence, although sustainable, is restricted in its range. divine nutrition: the madonna frequency& the food of gods with jasmuheen 183 even a being such as the christ or the buddha, if in the flesh today, would find their field of influence restricted by the 6 billion plus predominantly beta. alpha beings in this world. however, when working with theta. delta frequencies, one plus one equals so much more than just two, so the more who choose to tune to the theta. delta field and radiate the violet light spectrum, the sooner the beta. alpha field of mass consciousn

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ring wisdom; this is as yet often imperfect in most people, being but an adumbration of the superhuman heights of future attainment. 618. when the lord buddha walked the earth he was once asked by a disciple to sum up the whole of his teaching in one verse. after a moment fs thought he replied: 619. cease to do evil; 620. learn to do well; 621. cleanse your own heart; 622. this is the religion of the buddhas. 623. we may surely trace here some correspondence to the teaching of the three degrees in masonry. the teaching of the first degree is that of purification, of the purging from the nature of all that might lead the man to selfish and ill-considered action. that of the second degree instructs the man to seek knowledge- to acquire the mental development which will not only preserve him

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

or demons in western religions. specifically, they were often sent to earth to seduce ascetics who seemed to be on the verge of break12 aquinas, thomas ing through into a divine state, and thus posing a threat to the status of the gods. in buddhism, the best-known story involving mara, the buddhist satan, portrays the apsaras as being mara s minions. this story, the tale of his attempt to prevent the buddha from achieving enlightenment, is structurally parallel to classical hindu myths about the gods sending apsaras to tempt ascetics. the story goes that as siddhartha gautama, the buddha, was on the brink of nirvana, mara sent beautiful, tempting heavenly women (buddhist apsaras) to distract his attention. unmoved by passion, mara changed tack and tried frightening gautama with ferocious d

l, tempting heavenly women (buddhist apsaras) to distract his attention. unmoved by passion, mara changed tack and tried frightening gautama with ferocious demons. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved enlightenment. see also demons; hinduism for further reading: conze, edward. buddhist thought in india. 1962. reprint, ann arbor: university of michigan press, 1967. garg, ganga ram, ed. encyclopaedia of the hindu world. vol. 2. new delhi: concept publishing, 1992. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore

is under the illusion that it still has a body like the one that died. there begins a series of apparitions, the coming of the peaceful and wrathful deities, or personifications of human sentiment, which must be faced without flinching. the bardo th dol provides a relevant prayer: when i will have left my dear friends and gone on my own, and when the empty forms of my own projections appear, may the buddhas grant me the strength of their compassion so that the terrors of the bardo will not come. most escape the second stage through the third stage, rebirth; the circumstances of rebirth are determined by past karma. the most enlightened of yogis are said to bypass all of the bardo, going directly to a paradise realm or else directly into another body in rebirth without any loss of consciou

ich divinities are unable to be of aid. similarly, while buddhism contains an elaborate mythology about hells and demons, there is no figure with the stature of satan. the closest being in buddhism corresponding with the western devil is mara. mara s job in the cosmic scheme is to prevent individuals from achieving nirvana. the best-known story involving mara is the tale of his attempt to prevent the buddha from achieving enlightenment. the story goes that, as gautama was on the brink of nirvana, mara became dismayed: at this point the god mara, exclaiming, prince siddhartha [the future buddha] is desirous of passing beyond my control, but i will never allow it! went and announced the news to his army, and sounding the mara war-cry drew out for battle. failing to distract him with force or

with force or to frighten him with ferocious demons, mara sent beautiful, tempting heavenly women (buddhist nature spirits, or apsaras) to distract his attention. still undisturbed, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved nirvana. what keeps individuals trapped in the samsaric cycle is the law of karma. karma operates impersonally like a natural law, ensuring that every good or bad deed eventually returns to the individual in the form of reward or punishment commensurate with the original deed. it is the necessity of reaping one s karma that compels human beings to reincarnate in successive life

t just try to live life, despite its many flaws, as best one can, avoiding pain and seeking pleasure? because, buddha would respond, while we might be able to exercise a certain amount of control over this incarnation, we cannot foresee the circumstances in which our karma would compel us to incarnate in future lives, which might be as a starving child in a war-torn area of the third world. also, the buddha would point out, if we closely examine our life, we can see that even the things that seem to bring us our greatest enjoyments also bring us the greatest pain. thus while buddhism includes the notion of hells, it is clear that for the devout buddhist the real hell is life itself. although buddha himself was profoundly antispeculative and antimetaphysical, many of his later followers wer

e: perspectives ofworld religions. westport, ct: greenwood press, 1992, 49 64. bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. conze, edward. buddhist thought in india. 1962. reprint, ann arbor: university of michigan press, 1967. evans-wentz,w.y, ed. the tibetan book of the dead. 3rd ed. london: oxford university press, 1960. rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum the builders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and

lthough buddhism has hell worlds, the real hell of buddhism is the cycle of death and rebirth (reincarnation) in which human beings are bound, and the ultimate goal of buddhism is liberation from this cycle. mara s aim is not so much to draw people into hell, but rather to keep them in bondage to the cycle of reincarnation. the best-known story involving mara is the tale of his attempt to prevent the buddha from achieving enlightenment. the story goes that, as siddhartha gautama was on the brink of nirvana, mara sent beautiful, tempting heavenly women (buddhist apsaras) to distract his attention. finding gautama unmoved by passion, mara changed tack and tried frightening him with ferocious demons. still failing to disturb gautama, mara finally challenged buddha s right to liberation. in re

(buddhist apsaras) to distract his attention. finding gautama unmoved by passion, mara changed tack and tried frightening him with ferocious demons. still failing to disturb gautama, mara finally challenged buddha s right to liberation. in response, gautama is said to have called the earth as his witness, whose response was so powerful that it frightened away mara and his hordes. that very night, the buddha achieved enlightenment. see also buddhism for further reading: conze, edward. buddhist thought in india. 1962. reprint ann arbor: university of michigan press, 1967. stutley,margaret, and james stutley. harper s dictionary of hinduism: its mythology, folklore, philosophy, literature, and history. new york: harper& row, 1977. mark of the devil the devil s mark (latin sigillum diaboli, me

ne children would evolve into the royal families, great leaders and philosophers, and all other ancient and modern day satanists. despite the divine creature s blood intertwined with our own, the humans still failed. we foolishly bowed to such idols of human weakness such as the savior christ: beaten, dying, crucified on a tree and executed like the common criminal that he was. also at fault were the buddha, whose false enlightenment caused scores of people to waste away the last moments of existence fasting to death appendix i: sample documents 293 and denying existence itself, and the hypocrite mohammed, the anti-semitic perjurer who stole the god of the very people he claimed to despise. in the darker eras of history, right-hand path religions were not a choice, but a mandatory lifestyl

LIBER ALEPH

ngs, being itself a way or going, that is, a kinetic and not a static conception. also he taught this way of harmony in will, which i myself have thought to show thee in this little book. so then this tao is truth, and the way of truth, and therefore was he logos of his on, and his true name or word was tao. i liber aleph vel cxi 70 b% de gautama (of gautama) hom men call gotama, or siddartha, or the buddha, was a magus of our holy order. and his word was anatta; for the root of his whole doctrine was that there is no atman, or soul, as men ill translate it, meaning a substance incapable of change. thus, he, like lao-tze, based all upon a movement, instead of a fixed point. and his way of truth was analysis, made possible by great intention of the mind toward itself, and that well fortifie

ecret nature, that is, their unity with their true selves, or, as they then phrased it, with god. and he discovered unto them the way of this attainment, and its relation with the formula of inri. also by his mystery of number he made plain the path for his successor to declare the nature of the whole universe in its form and in its structure, as it were an analysis thereof, doing for matter what the buddha was decreed to do for mind. t the book of wisdom or folly 73 bt de quodam mago gyptiorum, quem appelunt iudaei mosheh (of a certain magus of the egyptians, whom the jews call moses) he follower of tahuti was an egyptian whose name is lost; but the jews called him mosheh, or moses, and their fabulists made him the leader of their legendary exodus. yet they preserved his word, and it is i

less) ow also then i bid thee use all filial diligence, and attend to this same word in the mouth of thine earliest ancestor (except we adventure to invoke the name fu-hsi) in our known genealogy, the most holy, the true man, lao-tze, that gave his light unto the kingdom of flowers. for being questioned concerning the abode of the tao, he gave answer that it was in the dung. again, the tathagata, the buddha, most blessed, most perfect and most enlightened, added his voice, that there is no grain of dust which shall not attain to the arhan. keep therefore in just balance the relation of illusion to illusion in that aspect of illusion, neither confusing the planes, nor confounding the stars, nor denying the laws of their reaction, yet with eagle.s vision beholding the one sun of the true nat

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

must have heavier metal; hume will serve our turn, may be. but hume in his turn becomes perfectly futile, pitted against the hindu mystic, who is in constant enjoyment of his new-found atman. it takes a buddha-gun to knock his castle down. now the ideas of mccabbage are banal and dull; those of hume are live and virile; there is a joy in them greater than the joy of the man in the street. so too the buddha-thought, anatta, 1 [joseph mccabe, a grationalist h/ atheist writer of the period. t.s] 14 liber cxlviii is a more splendid conception than the philosopher fs dutch-dolllike ego, or the rational artillery of hume. this weapon, too, that has destroyed our lesser, our illusionary universes, ever revealing one more real, shall we not wield it with divine ecstasy? shall we not, too, perceiv

e inquire whether after all the soldier is not going to develop spinal curvature. let us take the first step; let us sing: gi do not ask to see the distant path; one step fs enough for me. h but (you will doubtless say) i pith your? itself with another: why question life at all? why not remain ga clean-living irish gentleman h content with his handicap, and contemptuous of card and pencil? is not the buddha fs goad geverything is sorrow h little better than a currish whine? what do i care for old age, disease, and death? i fm a man, and a celt at that. i spit on your snivelling hindu prince, emasculate with debauchery in the first place, and asceticism in the second. a weak, dirty, paltry cur, sir, your gautama! yes, i think i have no answer to that. the sudden apprehension of some vital c

LIBER LXVII THE SWORD OF SONG

you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use hatred, the sole means of ill, in truth.s defence? in praise of light. well! well! i guess brer buddha.s right! i am no brutal cain37 to smash an abel: i hear that blasphemy.s unfashionable: so in the quietest way we.ll chat about it; no need to show teeth, claws of cat about it! with gentle words.fiat exordium;

any a metaphysic sings (i wish they did indeed: i find their prose the hardest of hard reading .but if. you cry .the world.s designed as a mere mirage in the mind, up jumps free will. but all i.m pleading is against pain and hell. freewill then can damn man? no fearful mill, grinding catastrophe, is speeding outside.some whence, some whither? and67 i think we easier understand where schelling (to the buddha leading) calls real not-self. in any case there is not, there can never be a soul, or sword or armour needing, incapable in time or space or to inflict or suffer. we i think are gradually weeding the soil of dualism. pheugh! drop to the common christian.s view! this is my point; the world lies bleeding (result of sin).i do not care; i will admit you anywhere! i take your premises themse

ity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. this matters to the present action little or nothing. here.s your theories! think if you like: i find it wearies! it matters little whether we with fichte and the brahmins preach that ego-atman sole must be; with schelling and the buddha own no-ego-skandhas are alone; with hegel and the.christian? teach that which compels, includes, absorbs both mighty unrevolving orbs in one informing masterless master-idea of consciousness. all differences as these indeed are chess play, conjuring .proceed. nay! i.ll go back. the exposition above, has points. but simple fission has reproduced a different bliss, at last a heterogenesis

ocus logic.s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst, a play of fiends uncouth, mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. so runs the premiss major plain; identical, the noble truth first of the buddha.s noble four! the premiss minor. i deplore these limitations of the mind i strain my eyes until they.re blind, and cannot pierce the awful veil* in memoriam. all is sorrow 270 275 280 285 290 295 300 305 bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal

buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts. are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or.and this is my theory.are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation? i shall so that this is so. let me

rless sea. let us consider what the words can mean. the .taking of life. can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the chemical changes involved in buddha.s speaking this command, living protoplasm was changed into dead matter. or, on the other horn, the fact (insisted upon most strongly by the buddha himself, the central and cardinal point of his doctrine, the shrine of that metaphysic which isolates it absolutely from all other religious metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he s

a. c. notes 51 the impossible, the already violated in the act of commanding, but a bitter commentary on the foul evil of this aimless, hopeless universe, this compact of misery, meanness, and cruelty. let us pass on. the second precept the second precept is directed against theft. theft is the appropriation to one.s own use of that to which another has a right. let us see therefore whether or no the buddha was a thief. the answer is of course in the affirmative. for to issue a command is to attempt to deprive another of his most precious possession.the right to do as he will; that is, unless, with the predestinarians, we hold that action is determined absolutely, in which case, of course, a command is as absurd as it is unavoidable. excluding this folly, therefore, we may conclude that if

ry, since even a millionaire must die; also it is universal, since even a buddha must breathe. the third precept this prece[pt, against adultery, i shall touch but lightly. not that i consider the subject unpleasant.far from it!.but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha.in spite of the ridiculous membrane legend* one of those foul follies which idiot devotees invent only too freely. was a confirmed and habitual adulterer. it* membrum virile illius in membrana inclusum esse aiunt, ne copulare posset. would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative valu

e for metaphysical hairsplitting; let us prove what we have to prove in the plainest way. i would premise in the first place that to commit adultery in the divorce court sense is not here in question. it assumes too much proprietary right of a man over a woman, that root of all abomination!.the whole machinery of inheritance, property, and all the labyrinth of law. we may more readily assume that the buddha was (apparently at least) condemning incontinence. we know that buddha had abandoned his home; true, but nature has to be reckoned with. volition is no necessary condition of offence .i didn.t mean to. is a poor excuse for an officer failing to obey an order. enough of this.in any case a minor question; since even on the lowest moral grounds. and we, i trust, soar higher!.the error in q

n that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as giving precepts to ordinary people. and if personality be delusion, a lie is involved in the command of one to another. in short, we all lie all the time; we are compelled to it by the nature of things themselves.paradoxical as that seems.and the buddha knew it! the fifth precept. at last we arrive at the end of our weary journey.surely in this weather we may have a drink! east of suez. trombone-macaulay (as i may surely say, when browning writes banjo-byron) tells us, a man may raise a thirst. no, shrieks the blessed one, the perfected one, the enlightened one, do not drink! it is like the streets of paris when they were placarded wit

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

its head and tail touching. among the greeks and latins the cat was sacred to the goddess diana. the buddhists of india invested the cat with special significance, but for a different reason. the cat was the only animal absent at the death of the great buddha, because it had stopped on the way to chase a mouse. that the symbol of the lower astral forces should not be present at the liberation of the buddha is significant. regarding the cat, herodotus says "whenever a fire breaks out, cats are agitated with a kind of divine motion, which they that keep them observe, neglecting the fire: the cats, however, in spite of their care, break from them, leaping even over the heads of their keepers to throw themselves into the fire. the egyptians then make great mourning for their death. if a cat d

this account he was called their savior. his priests watched his tomb to the midnight of the vigil of the 25th of march, with loud cries, and in darkness; when all at once the light burst forth from all parts, the priest cried, rejoice, o sacred initiated, your god is risen. his death, his pains, and sufferings, have worked your salvation (see monumental christianity) in some cases, as in that of the buddha, the crucifixion mythos must be taken in an allegorical rather than a literal sense, for the manner of his death has been recorded by his own disciples in the book of the great decease. however, the mere fact that the symbolic reference to death upon a tree has been associated with these heroes is sufficient to prove the universality of the crucifixion story. the east indian equivalent

PHILIP NEIL MYTHS LEGENDS EXPLAINED

venth avatar, vishnu was born to slay the demon ravana. king dasharatha prayed for a son, and vishnu gave him a bowl of divine nectar to share between his three wives. as a result, four sons were born: rama, who received half the divine essence, bharata, who received a quarter, and lakshmana and satrughna, who received an eighth each. therefore, all four brothers shared in vishnu s divine nature. the buddha the buddha, the ninth avatar shown here with the attributes of vishnu, was a historical figure. he taught humankind how to free itself of desire, and the illusion of this world, and its endless reincarnations. the buddha s previous incarnations are recounted in the jataka tales. kalkin, the white horse at the end of this era of the world, when humankind has become totally degenerate, vi

a branch of the sacred sakaki tree in one hand, and a magical jewel in the other. the sakaki tree (cleyera japonica) is one of the wonderful objects used to lure the sun goddess amaterasu out of her cave (see pp. 122 23. jewel sengen-sama holds a magical jewel in her right hand. mount fuji and her neighbor, the male mount haku, once argued over which of them was the highest. to settle the matter, the buddha of infinite light ran a pipe from the top of mount haku to the top of mount fuji. when the water spilled over fuji s peak, the goddess was so cross that she beat haku over the head and cracked his skull in eight places (now the eight peaks of mount haku. as a result, mount fuji is now taller. myths of the ainu in the beginning, the earth was a lifeless swamp, with six heavens above and

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the buddhist scheme, where the first noble truth is sorrow, so not until we have been brought by experience to understand life as sorrow, can we hope for the cessation of its dread ravage. only then does the prospect open of breaking the unconscious projection, the ending of which discloses the world and the whole of life in a totally different light "one thing only, brother, do i proclaim" said the buddha "now as before. suffering and deliverance from suffering" these restricting circumstances and bonds are only the gates of the wilderness. the use of the word "gate"imp1ies a means both of egress and ingress. by these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning sun, and perchance greet the rising of the spiritual splendour

l state to the light divine, that the magical system of the golden dawn, or of any other legitimate initiating system, owes its existence. the function of every phase of its work, the avowed intention of its principal rituals, and the explicit statement of its teaching, is to assist the candidate by his own aspirations to find that unity of being which is the inner self, the pure essence of mind, the buddha-nahue. not only does the system imply this by its ritualistic movements and axiomata, but there are klear and unmistakable passages where these ideas are given unequivocal expression. thus, we find it written that the entire object of initiation and mystical teaching is "by the intervention of the symbol, ceremonial and sacrament, so to lead the soul that it may be withdrawn from the at

RUBY TABLET OF SET

f michael a. aquino: he was born in 1946, precisely nine months after a working by crowley's california disciples to create a homunculus per a secret instruction of crowley's to the ix of his ordo templi orientis. he was also born dead, raising the question of the nature of the force inhabiting his subsequently revived body. on his chest he bears the same whorled swastika appearing on crowley and the buddha, and from infancy his eyebrows have always curled upward into the horns described in the biblical book of revelation #13:11. he was ordained to the satanic priesthood by anton lavey on the night of the north solstice v, and recognized by set as a magus on the night of the north solstice x. he has taken the name of the prince of darkness as a part of himself: ra-en-set "he who speaks as

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

volumes) presents the biographies of fifty men and women who have played a critical role in the world s religions throughout history. among those profiled are abraham, whose influence is seen in three of the modern world s most influential religions: judaism, christianity, and islam; muhammad, considered the final and most important prophet by muslims; and siddhartha gautama, who became known as the buddha. modern figures include the hindu teacher swami vivekananda and baha u lla h, the founder of the baha faith. women who made significant impacts on religion are also featured, including mother maria skobtsova, an orthodox christian nun who worked to save many during the holocaust. world religions: primary sources (one volume) offers eighteen excerpted writings, speeches, and sacred texts

temple of solomon is constructed in jerusalem. seventh century bce beginning of the milesian school of philosophy in ancient greece. 600 bce official formalization of the rig veda, one of hinduism s most sacred texts. 586 bce the babylonian king nebuchadnezzar destroys the jewish temple in jerusalem and drives the jews into exile (the babylonian exile. 563 bce siddhartha gautama, who will become the buddha, is born in present-day nepal. c. 551 479 bce life span of the scholar kongzi, who is known in the west by his latinized name, confucius. xi c. 540 c. 470 bce life span of mahavira, considered the main founder of jainism. 539 bce mesopotamian religion ends when babylonia accepts cyrus of persia as king. 515 bce the second jewish temple is built in jerusalem. 483 bce death of the buddha

of the bharata dynasty; examines the nature of god and how mortals can know him. bhakti: devotion. blasphemy: disrespectful comments or actions concerning a religion or its god. bodhisattva: a person who has attained enlightenment but, rather than entering a state of nirvana, chooses to stay behind to help others reach enlightenment. bon: an indigenous religion of tibet. brahma: the creator-god. the buddha: the title of siddhartha gautama after he attained enlightenment. caliph: one of muhammad s successors as leader of the faith. candomble: a south american religion with many similarities to santer a, often used synonymously with santer a. canon: the official, sacred texts of a religion. caste: social classes in hinduism, the dominant religion in india. celtic: a term referring to an eth

major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and understan

ss, and worship of the kami. four books: the most prominent of confucian sacred texts, established by zhu xi: the analects, the mencius, da xue (great learning, and zhongyong (doctrine of the mean. four noble truths: the foundations of the buddhist religion: that all life is suffering, that desire causes suffering, that suffering can end, and that ending suffering happens by following the path of the buddha s teachings. gahambars: seasonal festivals. gathas: a portion of the zend-avesta that contains holy songs; believed to be the words of zarathushtra himself. god: the supreme or ultimate being or reality; creator of the universe. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that of gods. golden temple: the chief sikh tem

e nineteenth century until 1945. xxviii world religions: almanac words to know stoicism: the philosophical system that holds that people should pursue the knowledge of human and divine things through the use of logical systems. it also says that humans may not be able to control natural events, but that they can control the way they react to them. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. sufism: a trend in or way of practicing islam; characterized by an ecstatic, trancelike mysticism. sunnah: the example of the prophet muhammad, containing the hadiths, or sayings; provides guidance to everyday questions of faith and morality. sunni: the main sect of islam. supernatura

nd shows how they developed. in addition, note the number of followers of each religion in india today. depictions in art: most of the major figures in religious history have been featured in paintings and sculptures. write a report in which you discuss how artists have treated key people throughout history. for instance, in buddhism, artists have followed very specific rules for the depiction of the buddha. explain what these rules are and print out examples from the internet or make copies from a book. in islam, some muslims believe that depictions of the prophet muhammad are forbidden, while others believe that positive depictions are allowed. explain the two sides of this argument and show an example of a visual depiction of muhammad. xxxiii politics: religion has mixed with politics i

erpretation, religion serves the state and society by binding its believers to social rules and norms. definitions of religion vary. some are extremely broad, such as that of the american religious scholar paul tillich (1886 1965, who called religion anything that deals with ultimate concern. some definitions are very narrow, such as those that claim religion is only a belief in god, or allah, or the buddha, or some other divine or spiritual being. definitions can be so broad as to include even such nonreligious belief systems as communism (a political theory that people should live and govern communally, or as a group) and atheism (the belief that there is no god) or so narrow that they confine themselves to only one organized form of religion and leave out all other forms. even though pe

lla h (1817 1892) was the messenger for the baha faith, as was moses (c. thirteenth century bce) for judaism. even in natural religions, which grow out of human questions about the universe and the way it works rather than divine messages, the truths that are found and developed are considered universal and eternally present. these include philosophy- like religions such as buddhism, developed by the buddha (siddartha gautama [563 483 bce. in the faith-based theory, humanity discovers a spirituality that already exists. in the second theory on the origins of religion, anthropologists (scientists who study human societies and human origins) take a different view. they suggest that humankind created spirituality in response to either a biological or a cultural need. those who support the ide

believe that those who are truly faithful can become individual gods when they end the cycle of death and rebirth by reaching perfection. other religions, including shinto, mahayana buddhism, and religious daosim, have even more names for the divine. shinto kami, or nature spirits, may have individual names or be simply referred to as kami. mahayana buddhists recognize enlightened beings, such as the buddha, and bodhisattvas, those who have become enlightened but remained outside their reward to help others, as godlike. similarly, religious daoism has many gods, including the popular eight immortals, who take on a role like that of the buddhist bodhisattvas and help people find perfection in the dao. most major world religions have a central figure or concept that they turn to when seeking

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ns that we can point to specific, typical forms. the life of an initiate has a typical character, which can be described without reference to the particular personality concerned. to put it another way: an individual could be described as treading the path to divinization only after having undergone the particular typical experiences of an initiate. 92 christianity as mystical fact one example is the buddha as seen by his disciples, and as such a one did jesus first appear in his own society. we know today of the parallelism between the biographies of the buddha and jesus. one has only to observe the detailed correspondences between them to realize that any attempt at denial would be vain.91 there is an annunciation of buddha s birth to queen maya by a white elephant, which overshadows her

erpret maya s dream according to a totally schematic concept of what a buddha is: the individual s life must correspond to this concept exactly. similarly we find in the gospel of matthew that herod: called together all the people s chief priests and teachers of the law, and asked them where the christ was to be born. the egyptian and other eastern mysteries 93 one of the brahmans, asita, says of the buddha: this child is the one who will become a buddha, the savior, the leader to immortality, freedom, and the light. compare with this what happens in the gospel of luke: now there was a man in jerusalem called simeon, who was righteous and devout. he was waiting for the consolation of israel, and the holy spirit was upon him. when the parents brought in the child jesus to do for him what th

en the parents brought in the child jesus to do for him what the custom of the law required, simeon took him in his arms and praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles, and for glory to your people israel. tradition reports of the buddha that when he was a child of twelve he went missing, and was found again under a tree, surrounded by the poets and sages of the time. correspondingly we find in the gospel of luke: every year his parents went up to jerusalem for the feast of the passover. when he was twelve years old, they went up to the feast, according to the custom. after the feast was over, while his parents were ret

f it. thinking he was in their company, they traveled on for a day. then they began looking for him among their relatives and friends. when they did not find him, they went back to jerusalem to look for him. after three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. everyone who heard him was amazed at his understanding and his answers. the buddha withdrew into solitude, and when he returned a virgin greeted him with words of benediction: blessed are the mother, the father, and the wife to whom you belong. but he answered: only those are blessed who have reached nirvana. the reference is to those who have entered the world of the eternal order of things. compare in the gospel of luke: as jesus was saying these things, a woman in

reached nirvana. the reference is to those who have entered the world of the eternal order of things. compare in the gospel of luke: as jesus was saying these things, a woman in the crowd called out: blessed is the mother who gave you birth and the breasts that fed you! he replied, blessed rather are those who hear the word of god and obey it. at one point in his life, the tempter (mara) comes to the buddha and promises him all the kingdoms of the earth. the buddha rejects it all with the words: i know well that i am destined to have a kingdom, but i do not desire an earthly one; i will achieve enlightenment and make all the world rejoice. mara has to admit, my the egyptian and other eastern mysteries 95 power is at an end. jesus responds to the same temptation, saying: away from me, satan

chieve enlightenment and make all the world rejoice. mara has to admit, my the egyptian and other eastern mysteries 95 power is at an end. jesus responds to the same temptation, saying: away from me, satan! for it is written: worship the lord your god, and serve him only. then the devil left him. the parallels could be documented at considerably greater length, all pointing in the same direction. the buddha s life comes to a sublime ending. whilst on a journey, he fell ill. he came to the river hiranya, near kusinagara, and there he lay down on a rug spread for him by his beloved disciple ananda. his body began to shine from within. he died transfigured, as a body of light, saying nothing is permanent. this death of the buddha corresponds to the transfiguration of jesus: about eight days a

began to shine from within. he died transfigured, as a body of light, saying nothing is permanent. this death of the buddha corresponds to the transfiguration of jesus: about eight days after jesus said this, he took peter, john, and james with him and went up onto a mountain to pray. as he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. the buddha s earthly life ends at this juncture. but in the life of jesus this is just the beginning of the most important part his suffering, death, and resurrection. the difference between the buddha and christ is shown in the necessity for the life of christ jesus to continue beyond the furthest point of the buddha s life.92 buddha and christ cannot be comprehended simply by lumping everything

the eternal prototype for such a course of life, which only he must and can fulfill. it is like a law of nature, and as the properties of a chemical are exactly determined, a buddha or christ must live a precisely determined life. their lives are not narrated to reveal the accidents of biography, but rather to show the typical features, defined by mysteriosophy for all ages to come. the legend of the buddha is no more a biography in the ordinary sense than the gospels are supposed to be such a biography of christ jesus. neither is concerned with contingent events, but rather with the prototypical life of a world-redeemer. the model for both accounts is not external, physical happenings but the traditional teachings of the mysteries. for those who recognize their divine nature, the buddha a

d above everything transitory, and what is known about the nature of the initiated must be applicable to them. the contingencies of their lives are not narrated, but one says of them in the beginning was the word, and the word was with god, and the word was a god. and the word became flesh and dwelt among us. the egyptian and other eastern mysteries 97 yet the life of jesus transcends the life of the buddha. the buddha s life ends with his transfiguration, whereas the most significant part of jesus life begins after the transfiguration. translated into the terms of initiation, the buddha reached the point at which the divine light begins to shine in human nature, standing on the verge of earthly life and becoming one with the light of the world. jesus goes further: he does not physically d

the light of the world shines through him. at that moment he is a buddha; but at that moment he enters upon a higher stage of initiation, that of suffering and death. and when his earthly part is lost to view, the spiritual light, the light of the world, does not go out but leads on to his resurrection. to his followers he is revealed to be the christ. as soon as he achieves his transfiguration, the buddha is lost in the all-pervading blissful life of the spirit. christ jesus, however, rekindles the all-pervading spirit once more to life in the form of present human existence. something like this had been achieved by the initiates in the higher stages of the mysteries. but there it had a mythical image-character. the initiates of osiris experienced a resurrection on the level of image-con

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

isputed seats in that country's knesset (parliament (photo: the jerusalem post newspaper, may 28, 1999, p. 8) beatle paul mccartney, left, gives the llluminati's "divine king" sign while fellow beatle john lennon lets us know he's a luciferian. ok-sign of the divine king 513 in london's daily mail newspaper (july 6, 2000, p. 9) was this report of a giant s00 foot high bronze buddha statue, called the buddha maitreya, in the indian holy city of bodh gaya. the statue will be over three times higher than the u.s.a.'s statue of liberty. it is being built by british engineers. observe the buddha statues mudra, or left hand sign. also, the "horns" on the head. 514 codex magica the caption reads "kay wescott, a lawyer and cpa who works for the justice department, attends meditation classes at the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans

e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 5 earliest members of the homo sapiens species (c. 30,000 b.c.e) conducted burial rituals of a quality that would qualify them as religious. impossible to suggest that an individual could retain the same soul-self for eternity. rather than atman, buddhist doctrine teaches anatman/ or, no-self. although the buddha (c. 567 487 b.c.e) denied the hindu concept of an immortal self that passes through a series of incarnations, he did accept the doctrines of karma( actions, the cause-and-effect laws of material existence) and samsara (rebirth. if the buddha recognized rebirth into another lifetime but did not believe in an essential self or soul, then what would be reborn? the buddhist answer is diffic

eborn once again into the unceasing cycle of karma and samsara. however, dharma, the physical and moral laws that govern the universe, flow through everything and everyone, thereby continually changing and rearranging every aspect of the human. although driven by karma, the dharma rearranges the process of rebirth to form a new individual. in his first sermon, the noble truth of suffering (dukha, the buddha presented his views on the aggregates that constitute the human condition: the noble truth of suffering is this: birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; dissociation with the pleasant is suffering; not to get what one wants is suffering

he noble truth of suffering is this: birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; dissociation with the pleasant is suffering; not to get what one wants is suffering in brief, the five aggregates of attachment are suffering. in the dhammapada (147:51) the buddha speaks further of the destiny of all human flesh in quite graphic terms: behold this beautiful body, a mass of sores, a heaped up lump, diseased, much thought of, in which nothing lasts, nothing persists. thoroughly worn out is this body, a nest of diseases, perishable. truly, life ends in death. of bones is this house made, plastered with flesh and blood. herein are stored decay, death

thing lasts, nothing persists. thoroughly worn out is this body, a nest of diseases, perishable. truly, life ends in death. of bones is this house made, plastered with flesh and blood. herein are stored decay, death, conceit, and hypocrisy. even ornamented royal chariots wear out. so too the body reaches old age. but the dhamma of the good grows not old. thus do the good reveal it among the good. the buddha s advice to all those who wish to rise above the karmic laws of death and rebirth is to live a contemplative, religious life: men who have not led a religious life and have not laid up treasure in their youth, perish like old herons in a lake without fish. men who have not led a religious life and have not laid up treasure in their youth lie like wornout bows, sighing after the past (dh

who wish to rise above the karmic laws of death and rebirth is to live a contemplative, religious life: men who have not led a religious life and have not laid up treasure in their youth, perish like old herons in a lake without fish. men who have not led a religious life and have not laid up treasure in their youth lie like wornout bows, sighing after the past (dhammapada 155:56) the counsel of the buddha is quite similar to the words of jesus in matthew 6:19 21 when he admonished those who would follow him not to expend their energies accumulating treasures on earth where moth and rust consume and where thieves break in and steal, but lay up for yourself treasure in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, ther

ting treasures on earth where moth and rust consume and where thieves break in and steal, but lay up for yourself treasure in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. for where your treasure is, there will your heart be also. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be rebor

erience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from material reality and becomes one with eternal reality. there are many schools of historical buddhism hinayana, mahayana, tantric

st books, 1968. may, robert m. physicians of the soul: the psychologies of the world s great spiritual teachers.warwick, n.y: amity house, 1988. smith, huston. the world s religions. new york: harper san francisco, 1991. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. zaehner, r. c. encyclopedia of the world s religions. new york: barnes& noble, 1997. buddhism the buddha (563 483 b.c.e) believed in the karmic laws that gripped and held those who did not understand the true nature of life and death. but because the universe and reality are always in a state of flux, forever changing and reshaping themselves, there can be no single, unique soul of any individual that is caught up in the cycle of death and rebirth. the various components that make up a hum

manent identity which serves to unite all the incarnations of a single individual. such an emphasis is closer to the hindu interpretation of a continuity of a soul linked to its karma than the strict buddhist teaching that only psychic residues remain of an individual s traits of personality and character. as might be expected, northern buddhism claims to have preserved the true teaching given by the buddha to his initiated disciples. since karma is one of the key teachings of the buddha, they insist that the concept becomes virtually meaningless unless it is applied to the idea of a single reincarnating ego. the teachers of northern buddhism also recall that according to tradition, the buddha s dying words were: all compounds are perishable. spirit is the sole, elementary, and primordial

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind s fascination with the unknown quite likely began with the most basic of human emotions fear. early humans

lief system is taken to the funeral hall in a brightly decorated carriage. the coffin is carried three times around the buddhist temple or funeral hall and then brought in where it is set down in the midst of the flowers and gifts that friends and family of the deceased have placed around it. a buddhist monk leads the people in a prayer known as the three jewels that helps the soul find refuge in the buddha, the dharma (the true way of life that a devout buddhist seeks to lead, and the sangha (the unified faith of the buddhist monks. together with the people in the funeral hall, the monk recites the five precepts, the rules by which buddhists strive to live. throughout the ceremony, food is served and music is played. there are few tears of mourning, for the family and friends are reminded

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

cal experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain fs parietal lobe, which helps regulate the sense of self and physical orientation. perhaps the human brain is wired for mystical experiences and the flash of wisdom that illuminated the buddha, the voices that mohammed and moses heard in the wilderness, and the dialogues that jesus had with the father were the result of brain chemistry and may someday be completely explained in scientific terms. perhaps the origin of these beliefs is to be found in psychology? humankind fs fascination with the unknown quite likely began with the most basic of human emotions.fear. early humans

fills a european with revulsion, the chinese zodiac sees the rodent as hard-working and industrious. in addition, there are five elements. wood, fire, earth, metal, and water.rather than the four of western astrology.earth, air, fire, and water. the animals of the chinese zodiac are the rat, ox, tiger, rabbit, dragon, snake, horse, ram, monkey, rooster, dog, and boar. according to tradition, when the buddha (c. 563.c. 483 b.c.e) lay dying, he called upon the animals to come to bid him farewell. the first 12 to arrive were the ones who are immortalized in the chinese zodiac. astrology has been an integral aspect of daily life in china for centuries and remains so today. although communist doctrine and its rationalistic leaders have attempted to stamp out the influence of astrology and to de

THE MIDDLE PILLAR

y so, but it has evolved a profound technique whereby such potencies may be brought into manifest operation. the magical correspondence of the psychological id, or es as dr. georg groddeck called it, is the yechidah-a word meaning the monad, the self, the paternal ens4 of light. it is the "essence of mind which is intrinsically pure" to adopt a definition of an eastern religious text.5 it is also the buddha-nature, the realization of which is that alone which differentiates the enlightened man, the sage, from him who is ignorant and unenlightened. just as in physics, where the electron may be considered either as an electrical particle or as a system of radiations or waves, so this yechidah may be considered from two quite distinct points of view. it is the innermost kernel of the self, th

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

a universal harmony; then, as that terrific night engulfs all and envelops us, o children of the day! let us rise up with the whole dawn of our understanding, encircle and annihilate this dismal unity, and conglobe all into a perfect nothingness, an ineffable bliss. attainment is ours. it matters little whether we with fichte and the brahmins preach that ego-atman sole must be; with schelling and the buddha own non-ego-skandhas are alone; with hegel and. the christian? teach that which completes, includes, absorbs both mighty unrevolving orbs in one informing masterless master-idea of consciousness. all differences as these indeed are chess play, conjuring. gproceed! h nay! i fll go back. the exposition above, has points. but simple fission has reproduced a different bliss, at last a heter

TRUE HISTORY OF WITCHCRAFT

cal religion" j. gordon melton institute for the study of american religion, green egg, 1975 "curse them! curse them! curse them! with my hawk's head i peck at the eyes of jesus as he hangs upon the cross i flap my wings in the face of mohammed& blind him with my claws i tear out the flesh of the indian and the buddhist, mongol and din" liber al vel legis 3:50- 53 "if you are on the path, and see the buddha walking towards you, kill him" zen saying, paraphrased slightly "previously i never thought of doubting that there were many witches in the world; now, however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft, i had a vivid dr

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

could count on our fingers) will be worthy of the angelic state! the rest, the great majority, is a lost harvest who will sink into the abyss forever. to be an angel is very difficult, neither time nor the mechanical evolution of nature can ever convert a human being into an angel, because this is a sexual matter. adam-christ in order for the christ to be born within us, it is first necessary for the buddha to be born within us. when the man has engendered all his internal vehicles, then he incarnates his buddha and becomes a buddha. we warn our students that the soul is not christ. there are many buddhas that exist in asia that still have not incarnated the christ. remember, beloved disciples, that beyond the buddha is the resplendent dragon of wisdom, it is the inner christ of every man

s absolutely infinite and impersonal. solar internal bodies indeed, present humans still do not possess their internal vehicles. the present astral, mental and causal vehicles used by humans are nothing more than mental forms that we need to disintegrate. those mental forms constitute the human specter within which the i lives. we need to engender the solar internal vehicles in order to incarnate the buddha and thereafter, the christ. this is a subject-matter that is absolutely sexual. el yo cristo es necesario que nuestros disc pulos gn sticos comprendan que el resplandeciente drag n de sabidur a (el cristo interno) de todo hombre que viene al mundo no tiene individualidad, sta ltima es un producto del yo y el cristo no es ning n yo. resulta absurdo hablar del yo cristo, cuando el cristo

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

at water according to their growth and faculty, and grow lustily. the great plants whose trunk, stalk, bark, twigs, pith, and leaves are moistened by the water from the cloud develop their blossoms and fruits. they yield their products, each according to its own faculty, reach, and their particular nature of the germ; still the water emitted (from the cloud) is of but one essence. in the same way the buddha comes into the world like a raincloud, and, once born, he, the world s lord, speaks and shows the real course of life. and the great seer, honoured in the world, including the gods, speaks thus: i am the tathagata, the highest of men, the gina; i have appeared in this world like a cloud. i shall refresh all being whose bodies are withered, who are clogged to the triple world. i shall br

book s 1966 reprint of the 1894 version translated by joseph jacobs. although i will not give a full history of the origins of these fables. most people that the animal story developed independently in greece and india between 1000 b.c.e and 500 b.c.e. the greek origin reputedly began with aesop, an ethiopian slave in samos greece. the india origin began with kasyapa, not long before sakayamuni (the buddha. the buddhists quickly adopted the animal tale and began to pass them onto the greeks. i ve chosen some example that i feel are particularly druidical to me. enjoy. the frogs desiring a king the frogs were living as happy as could be in a marshy swamp that just suited them; they went splashing about caring for nobody and nobody troubling with them. but some of them thought that this was

ocean. he exclaimed loudly, bullseye! meshing nets as a net is made up of a series of ties, so everything in this world is connected by a series of ties. if anyone thinks that the mesh of a net is an independent, isolated thing, he is mistaken. it is called a net because it is made up of a series of interconnected meshes, and each mesh has its place and responsibility in relation to other meshes -the buddha the butterflies of chuang tzu editor s note: i used burton watson s translations found in chuang tzu: the basic writings published by columbia university press in 1964. chuang tzu was a taoist contemporary of confucianist mencius and lived in the 4th century before the common era. the central themes of his writings are freedom, the pointlessness of words and a zen-like humor. the dream

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