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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

distinguish himself by bold deeds, but in saxo he lights most valiantly; and neither of these naitatives pretends to give a complete account of his life. perhaps the gothic bedtime (jornandes 5, 29) traced their origin to a divine bal];s or baldrs (see suppl. yet even this meaning of the' bold' god or hero migiit be a later one: the lith. laltas and lett, halts signify the white, the good; and by the doctrine of consonant-change, baltas exactly answers to the goth. bal];s and ohg. paid. add to this, that the as. genealogies call woden's son not bealdor, baldor, but bceldceg, beldcg, which would lead us to expect an ohg. paltac, a form that i confess i have nowhere read. but both dialects have plenty of other proper names compounded with da,'g and tac: ohg, adaltac, 1 balilr, paltar, must b

form of animal would then be determined by the mythus, and the egg-birth of the dioscuri can be best understood in this way (see suppl. in the asiatic legends, it seems to me, the manifestations of deity are conceived deeply and purely in comparison, and nowhere more profoundly than in those of india. the god comes down and abides in the flesh for a season, for the salvation of mankind. wherever the doctrine of metempsychosis prevailed, the bodies of animals even were eligible for the avatara; and of vishnu's ten successive incarnations, the earlier ones are animal, it was in the later ones that he truly' became man (see suppl. the greek and teutonic mythologies steer clear of all such notions; in both of them the story of the gods was too sensuously conceived to have invested their trans

jectives: urffr is taken from the pret. pi. of versa (vars, ursum, to become, verffandi is the pres. part, of the same word, and shdd the past part, of skula, shall, the auxiliary by which the future tense is formed. hence we have what was, what is, and what shall be, or the past, present and future, very aptly designated, and a fate presiding over each^ at the same time the very names prove that the doctrine of norns was originally not foreign to any of the teutonic nations. a gothic vaiirjjs, vai'rsandei, skulds, an ohg. wurt, werdandi, scult, and so on, must have been known once as personal beings; in the os. 1 vn;urnherg (mons noricus) has nothing to do with it, it is no very old town either (in bohmers regest. first in 1050, no. 1607; conf. mb. 29, 102. in the tiekls at dauernheim nea

jj^/xi. conf. ducange sub v. fadus, and lobeck's aghioph. 816. fatuus and i'atua are also connected- lersch in the bonner jb. 1843. 2,129 131 separates tlie three parcae from the three fata, because in sculptures they have dilferent adjuncts: the roman jiarcae are represented -writing (p. 406, the grecian moirai weaving, the tria fata simply as women with horns of plenty. but almost everything in the doctrine of fays points to a common nature with our idises and norne, and works of art fall into the background before the fulness of literature. 412 wise women. brezeliande, by the fontaine cle barendon, dames faees in white apparel shew themselves, and begift a child, but one is spiteful and bestows calamity (san marte, leg. of arthur p. 157-8. 160. at olger's birth six vnse ivomcn appear, a

ABRAMELIN2

abolical enchanters;74 for this would be the coin wherewith the hideous satan would buy you for his slave. but let your whole trust be in the arm, the power, and the force of god almighty; then shall you be in all safety, and the guard of your angel will defend you from all dangers. this is why you should have good courage, and have confidence that no adversity can happen unto you. observing then the doctrine that your angel will have given unto you, and persevering in placing all your trust in god, at length they will appear in the form commanded upon the terrace, upon the sand; when, according to the advice and doctrine received from your holy angel, and as i will clearly teach you in the following chapter, you shall propound your demand, and you shall receive from them their oath.75 the

ALEISTER CROWLEY BOOK OF LIES

chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the imperfection, of all the lower sephiroth in their essence [21] 6 kappa-epsilon-phi-alpha-lambda-eta digamma caviar the word was uttered: the one exploded into one thousand million worlds. each world contained a thousand million spheres. each sphere contained a thousan

negative side of truth; the positive side is beyond even silence. nevertheless, one true god crieth hriliu! and the laughter of the death-rattle is akin. book of lies get any book for free on: www.abika.com 56 [58] commentary( kappa-delta) the hawk is the symbol of sight; the blindworm, of blindness. those who are under the dominion of reason are called blind. in the last paragraph is reasserted the doctrine of chapters 1, 8, 16 and 18. for the meaning of the word hriliu consult liber 418. book of lies get any book for free on: www.abika.com 57 [59] 25 kappa-epsilon-phi-alpha-lambda-eta kappa-epsilon the star ruby facing east, in the centre, draw deep deep deep thy breath, closing thy mouth with thy right forefinger prest against thy lower lip. then dashing down the hand with a great swee

in pentagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, but aleph is also a number of samadhi and mysticism, and the doctrine is therefore that magick, in that highest sense explained in the book of the law, is the truer key. notes (23) l=30, o=70, v=6, e=5=111 (24) a=1, m=40, o=70=111 (25) the trowel is shaped like a diamond or yoni. l=30, a=1, p=80=111 (26) n=50, i=10, n=50, a=1=111. book of lies get any book for free on: www.abika.com 115 [119] 55 kappa-epsilon-phi-alpha-lambda-eta nu-epsilon the drooping

sms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishm ent of the great work-all these are different ways of saying the same thing. the last paragraph is even obscurer to those unfamiliar to the masterpiece referred to in the note; for the eye of horus (see 777, col. xxi, line 10 "the blind eye that weeps" is a poetic arab name for the lingam. the doctrine is that the great work should be accomplished without creating n ew karma, for the letter n, the fish, the vesica, the womb, breeds, whereas the ey e of horus does not; or, if it does so, breeds, according to turkish tradition, a me ssiah. death implies resurrection; the illusion is reborn, as the scythe of death in the tarot has a crosspiece. this is in connection with the hindu doct

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his individual consciousness as john smith, which defies death- that consciousness which dies and is reborn in every thought. that which persists (if anything persist) is his real john smithiness, a quality of which he was probably never conscious in his life<
liber samekh, point ii, section j> the same idea is expressed by the rosicrucian formula of the trinity "ex deo nascimur. in jesu morimur per spiritum sanctum reviviscimus" this is also identical with the word lux, l.v.x, which is formed by the arms of a cross. it is this formula which is implied in those ancient and modern monuments in which the phallus is worshipped as the saviour of the world. the doctrine of resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal autom

ondering virgin that receives in her womb the quickening of that same spirit of god. any idea that is thus in itself positive and negative, active and passive, male and female, is fit to exist above the abyss; any idea not so equilibrated is below the abyss, contains in itself an unmitigated duality or falsehood, and is to that extent qliphotic<qabalah for the use of this word, and study the doctrine concerning the kings of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be supposed absolute, will mislead<spiritual experience goes yet deeper, and destroys the canon of the law of contradiction. there is an immense

owley held this doctrine in his teens at a period when it was the grossest heresy> organic chemistry, with its metatheses and syntheses dependent on the conceptions of molecules as geometrical structures has demonstrated a praxis which gives this theory body; and the properties of radium have driven the old guard from the redoubt which flew the flag of the essential heterogeneity of the elements. the doctrines of evolution have brought the alchemical and monistic theory of matter into line with our conception of life; the collapse of the wall between the animal and vegetable kingdoms has shaken that which divided them from the mineral. but even though the advanced chemist might admit the possibility of transmuting lead into gold, he could not conceive of that 186 gold as other than metalli

ion. equinox vii, p. 75 "liber ccccxii. a vel armorum" an instruction for the preparation of the elemental instruments. equinox iv, p. 15 "liber ccccxviii. liber xxx aerum vel saeculi" being of the angels of the thirty aethyrs, the vision and the voice. besides being the classical account of the thirty aethyrs and a model of all visions, the cries of the angels should be regarded as accurate, and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the temple should in particular be taken as authentic. equinox v, special supplement "liber cdlxxiv. os abysmi vel da'ath" an instruction in a purely intellectual method of entering the abyss. equinox vii, p. 77 "liber d. sepher sephiroth" a dictiona

proof of perfection. if the adept is to be any wise conscious of his angel it must be that some part of his mind is prepared to realise the rapture, and to express it to itself in one way or another. this involves the perfection of that part, its freedom from prejudice and the limitations of rationality so-called. for instance: one could not receive the illumination as to the nature of life which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. the adept must be ready for the utter destruction of his point of view on any subject, and even that of his innate conception of the forms and laws of thought<mind are in one sense true. i

ALEISTER CROWLEY MAGICK WITHOUT TEARS

has appeared at this grave conjuncture of fate. this document consists of a series of visions, in which we hear the various intelligences whose nature it would be hard to define, but who are at the very least endowed with knowledge and power far beyond anything that we are accustomed to regard as proper to the human race. we must quote a passage from one of the most important of these documents. the doctrine is conveyed, as is customary among initiates, in the form of a parable. those who have attained even a mediocre degree of enlightenment are aware that the crude belief of the faithful, and the crude infidelity of the scoffer, with regard to matters of fact, are merely childish. every incident in nature, true or false, possesses a spiritual significance. it is this significance, and on

by 666. thelema publishing co, barstow, california. 47 wisdom, thou shalt not know which school prevaileth, or if the three schools be not one" we are now ready to study the philosophical bases of these three schools. we must, however, enter a caveat against too literal an interpretation, even of the parable. it may be suspected, for reasons which should be apparent after further investigation of the doctrines of the three schools, that this parable was invented by an intelligence of the black school, who was aware of his iniquity, and thought to transform it into righteousness by the alchemy of making a boast of it. the intelligent reader will note the insidious attempt to identify the doctrine of the black school with the kind of black magic sic that is commonly called diabolism. in othe

a grasp of this subject by means of siren analogies. taoism has as little to do with the tao teh king as the catholic church with the gospel. the tao teh king inculcates conscious inaction, or rather unconscious inaction, with the object of minimizing the disorder of the world. a magic without tears get any book for free on: www.abika.com 86 few quotations from the text should make the essence of the doctrine clear. x 3 "here is the mystery of virtue. it createth all and nourisheth all; yet it doth not adhere to them. it operateth all; but knoweth not of it, nor proclaimeth it; it directeth all, but without conscious control" xxii 2 "therefore the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice

ly calls the asiatic god, as in the remnants of the ancient egyptian cult. the docmagic without tears get any book for free on: www.abika.com 94 trine became abominably corrupted in committee, so to speak and the result was christianity, which may be regarded as a white ritual overlaid by a mountainous mass of black doctrine, like the baby of the mother that king solomon non-suited. we may define the doctrine of the white school in its purity in very simple terms. existence is pure joy. sorrow is caused by failure to perceive this fact; but this is not a misfortune. we have invented sorrow, which does not matter so much after all, in order to have the exuberant satisfaction of getting rid of it. existence is thus a sacrament. adepts of the white school regard their brethren of the black ve

joy of continual victory, and victory itself would become as tame as croquet if it were not spiced by equally contin- 35* this passage appears to be a direct hint at the formula of the ix o.t.o, and the preparation of the elixir of life. 53 magic without tears get any book for free on: www.abika.com 95 ual defeat. the purest documents of the white school are found in the sacred books of thelema. the doctrine is given in excellent perfection both in the book of the heart girt with the serpent and the book of lapis lazuli. a single passage is adequate to explain the formula. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining st

e essential secrets have been maintained inviolate. if, during the last few years, a considerable number of documents have been published by them, though not in their name, it is on account of the impending crisis to civilization, of which mention will later be made. there is no good purpose, even were there license, to discuss the nature of the basis of scientific attainment which is the core of the doctrines of the society. it is only necessary to point out that its correspondence with alchemy is the one genuine fact on the subject which has been allowed to transpire; for the rosicrucian, as indicated by his central symbol, the barren cross on which he has made a rose to flower, occupies himself primarily with spiritual and physiological alchemy. taking for "the first matter of the work"

s of how we ever got into this mess. first cause: ignorance. way out, then, knowledge. o.k, that implies a knower, a thing known- and so on and so forth, thought all the three waste paper baskets of the law; analysed, it turns out to be nonsense all dolled up to look like thinking. and there is no genuine explanation of the origin of the will to be. how different, how simple, how self-evident, is the doctrine of the book of the law! there are any number of passages dealing with this matter in my writings: let's forget them, and keep to the text! cap. i, v. 26. my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" v. 30 "this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all (there is a qabalistic inner

, firstly, some sort of compensation elsewhere than in the musical section; and secondly, some truth of a yet higher order which is common to both. not unaware am i that these conceptions are at first exceedingly difficult to formulate clearly. i wouldn't go so far as to say that one would have to be a master of the temple to understand them; but it is really very necessary to have grasped firmly the doctrine that "a thing is only true insofar as it contains its contradiction in itself (a good way to realize this is by keeping up a merry dance of paradoxes, such as infest logic and mathematics. the repeated butting of the head against a brick wall is bound in the long run to shake up the little grey cells [as poirot might say, teach you to distrust any train of argument, however apparently

ALEISTER CROWLEY TAO TEH KING

ove qualifications to attack the till-then-insoluble problem of the chinese conception of religious truth. practical studies of the psychology of such mongolians as i had met in my travels, had already suggested to me that their acentric conception of the universe might represent the correspondence in consciousness of their actual psychological characteristics. i was therefore prepared to examine the doctrines of their religious and 2 philosophical masters without prejudice such as had always rendered nugatory the efforts of missionary sinologists and indeed all oriental scholars with the single exception of rhys davids. until his time translators had invariably assumed, with absurd naivite, or more often arrogant bigotry, that a chinese writer must either be putting forth a more or less d

ubbornest, bitterest peasant of deserted spain; the most primitive and superstitious arab of the remotest oases, these are a little more than kin and never less than kind at their worst; whereas in the united states one is almost always conscious of an instinctive lack of sympathy and understanding with even the 4 most charming and cultured people. it was therefore during my exile in america that the doctrines of lao tze developed most rapidly in my soul, even forcing their way outwards until i felt it imperious, nay inevitable, to express them in terms of conscious thought. no sooner had this resolve taken possession of me than i realized that the task approximated to impossibility. his very simplest ideas, the primitive elements of his thought, had no true correspondences in any european

uality (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive

prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that thes

he word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease in silence as of space; of societies, to be well-disposed; of governments, to maintain quietude; of work, to be skillfully performed; and of all motion, to be made at the right time((in all these illustrations, laotze deprecates restlessness or friction) 3. also it is the virtue of a man to ab

nto obscurity; this is the way of heaven((attend to the work; ignore the byproducts thereof) 10 chapter x things attainable. 1. when soul((neschamah) and body((nephesch) are in the bond of love, they can be kept together. by concentration on the breath((prana) it is brought to perfect elasticity, and one becomes as a babe. by purifying oneself from samadhi one becomes whole((here we see once more the doctrine of being without friction. internal conflict leads to rupture. again, one's pranayama is to result perfect pliability and exact adjustment to one's environment. finally, even sammasamadhi is a defect, so long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move witho

irecteth all, but without conscious control. 11 chapter xi the value of the unexpressed. 1. the thirty spokes join in their nave, that is one; yet the wheel dependeth for use upon the hollow place for the axle. clay is shapen to make vessels; but the contained space is what is useful. matter is therefore of use only to mark the limits of the space which is the thing of real value((this introduces the doctrine of the fourth dimension. matter is like the lines bounding a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ahamkara (the ego-making faculty) is to take the illusory surface for the sphere. cf. liber ccxx concerning the natu

s kether alone is 'safe; even chokmah-binah risks fall unless it keeps silence) 5. thus, when the tao was lost, the magick powers appeared; then, by successive degradations, came benevolence, justice, convention. 43 6. now convention is the shadow of loyalty and good will, and so the herald of disorder. yea, even understanding is but a blossom of the tao, and foreshadoweth stupidity((this repeats the doctrine of the danger of binah. the attack on tipereth is to be regarded as a reference to the 'fall, death of hiram at high noon, etc. etc) 7. so then the tao-man holdeth to mass, and avoideth motion; he is attached to the root, not to the flower. he leaveth the one, and cleaveth to the other((that is, if his road be towards the tao. in our language, he adores nuit; but the perfect man, when

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

we must examine the meaning of the word 'difference. difference is the denial of identity in the first place, but the word is not properly applied to discriminate between objects which have no similarity. one does not ask "what is the difference between a yard and a minute" in practical life. we do ask the difference between two things of the same kind. the book of the law is trying to emphasize the doctrine that each number is unique and absolute. its relations with other numbers are therefore in the nature of illusion. they are the forms of presentation under which we perceive their semblances; and it is to the last degree important to realize that these semblances only indicate the nature of the realities behind them in the same way in which the degrees on a thermoetric scale indicate

so of the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is the magical entity of a man. i find later (sun in virgo, an vii) that khabs means star. in which chase cf. v.5. the doctrine here taught is that that light is innermost, essential man. intra (not extra) nobis regnum dei. the new comment we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is r

rent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is th

y law. this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual- our lives- must be unto nuith; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful" because ra-hoor-khuit is a "god of war and vengeance" see cap. iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is

gard being paid to the mental and moral concomitants of the refusal to act, still less to the physical indications. the root of the error lies in the dogma of original sin, as a result of which pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wher

tim is protected with garlic. the strength of god, who can doubt? the strength of taste and of smell are know facts. so they measured strength against strength without considering whether the one was appropriate to the other, any more than as if one were to ward off the strength of steel swords by the strength of the colour of one's armour. modern science, by correct classification, has expounded the doctrine of the magical link. we no longer confuse the planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it

le in the fierce lust of your pride, in the day of your wrath" the old comment 24. hermits- see verse 15. our ascetics enjoy, govern, conquer, love, and are not to quarrel (but see verses 59, 60- even their combats are glorious. the new comment the christians to the lions! a hermit is one who dwells isolated in the desert, exactly as a soul, a star, or an electron in the wilderness of space-time. the doctrine here put forth is that the initiate cannot be polluted by any particular environment. he accepts and enjoys everything that is proper to his nature. thus, a man's sexual character is one form of his self-expression; he unites hadit with nuit sacramentally when he satisfied his instinct of physical love. of course, this is only one partial projection; to govern, to fight, and so on, mu

ndent on everything else, contrary to the conception of the universe which this book has formulated. it is true that the concatenation exists; but the chain does not fetter our limbs. the actions and reactions of illusion are only appearances; we are not affected. no series of images matters to the mirror. what then is the danger of making 'a great miss' we are immune- that is the very essence of the doctrine. but error exists in this sense, that we may imagine it; and when a lunatic believes that mankind is conspiring to poison him, it is no consolation that others know his delusion for what it is. thus, we must 'understand these runes" we must become aware of our true selves; if we abdicate our authority as absolute individuals, we are liable to submit to law, to feel ourselves the puppe

ALEISTER CROWLEY THE QABALAH

jba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah, i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy uwcy ypwgc rttsa \ypxr tgwub, beaugoth ratzephim assattar shegopi yeshuah thakelo, i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the

it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and re-adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from th

arned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent

ALEISTER CROWLEY THE SWORD OF SONG

.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an i

s this very super-consciousness.59 miracles follow as a dower; but ah! they used that fatal power 725 and lost the spirit in the act. this may be fancy or a fact; at least it squares with super-sense or spiritual experience. you do not well to swell the list 730 of horrid things to me imputed by calling me materialist. at least this thought is better suited to western minds than is embalmed among the doctrines of mohammed, 735 the dogma parthenogenetic* as told me by a fat ascetic. he said: your worthy friends may lack you late, but learn how mary was immaculate! i sat in vague expectant bliss. 740 the story as it runs is thus (i quote my eastern friend60 verbatim) the virgin, going to the bath, found a young fellow in her path, and turned, prepared to scold and rate him! 745 how dare you

, note 1. from such possibility of misinterpretation in our own bodies. compare the longevity of a bone with that of a corpuscle. but it is this substratum universe, which must not be confounded with the substratum, the arguments for whose existence berkeley so utterly shattered,1 which may conserve memory for a period greatly exceeding that of one of its particular avatars. hence the jataka. but the doctrine is not very essential; its chief value is to show what serious difficulties confront us, and to supply a reason to struggle to some better state. for if nothing 1 without an elaborate analysis of the ideas involved in the ding an sich of kant, and of h. spencer s definition of all things as modes of the unknowable, i may point out in passing that all these hypotheses are as sterile as

oints that are offered by these interesting but not overuseful metaphysical speculations. v. karma. the law of causation is formally identical with this. karma means that which is made, and i think it should be considered with strict etymological accuracy. if i place a stone on the roof of a house, it is sure to fall sooner or later; i.e, as soon as the conditions permit. also, in its ultimation, the doctrine of karma is identical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and c

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ally 'tis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface- question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond my own poor attainments, and hardly impregnable to the simple reflection that all mathematics is conventional, and not essential; relative, and not absolute. we go deeper and deeper, then, it seems, from the one into the many. our primary proposition depends no longer upon itself, bu

ence perchance will some disciple of lamarck 151 be torn to pieces in the rooms of the royal society by the followers of haeckel, just as hypatia, that disciple of plato, was torn to pieces in the church of christ by followers of st. john. we have nothing to say against the men of science, we have nothing to say against the great mystics- all hail to both! but such of their followers who accepted the doctrines of either the one or the other as a dogma we here openly pronounce to be a bane, a curse, and a pestilence to mankind. why assume that only one system of ideas can be true? and when you have answered this question there will be time enough to assume that all other systems are wrong. start with a clean sheet, and write neatly and beautifully upon it, so that others can read you aright

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h vo thashrvh, bethulh raviah abachar shethaled yeshuah thashroah "i will choose a virgin worthy to bring forth jesus, and ye shall call her belssed" the sixth is, bovgth rtzpim asththr shgvpi ishvo thaklv, beaugoth ratzephim asattar shgopi yeshuah thakelo "i will hid myself in cake (baked with) coals, for ye shall eat jesus, my body" the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of the notariqon is the exact reverse of the first. by this the initials or finals, or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called chkmh nsthrh, chokhmah nesthrah "the secret wisdom; and if we take the initials of these two words ch and n, we form by the second king of nota

t: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is one test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention("a" the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple of submultiple of, or a metathesis of, that of another word("b" the method of finding the least number of a word, by adding (and re- adding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word("c) the method of analogies drawn from t

arned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintance with hebrew it is better to study the kabbala denudata of knoor von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serp

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d therewith; or if they have thorns, for they shall be crowned withal; or if they have whips, for with whips they shall be scourged: or if they bear wine, for their wine shall be turned to bitterness; or if they have a spear, for with a spear shall they be pierced unto the heart. and the nails are desires, of which 51 there are three; the desire of light, the desire of life, the desire of love. 6 the doctrine implied is that one must not be the child, but the mother (and the thorns are thoughts, and the whips are regrets, and the wine is ease, or perhaps unsteadiness, especially in ecstasy, and the spear is attachment) and now there dawns the scene of the crucifixion; but the crucified one is an enormous bat, and for the two thieves are two little children. it is night, and the night is fu

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es perfect obtaining another sense or entering into another dimension.32 the blind man, if a universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence was proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible- e. l vi "the doctrine of transcendent magic" pp. 121, 158, also p. 192 "also see" capt. j. f. c. fuller "the star in the west" pp. 273- 284. 30 as opposed to "free thinker" 31 not "there is not a god "for us" because we have no experience of a god" which, so long as they had no such experience, would be correct. 32 whatever is intelligible and can be distinctly conceived implies no contradiction, and can n

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ense, so certain, that logic is condemned unflinchingly as puerile. the best escape for the logician is to argue that the three assertions are closely consecutive, so closely that mind thinks them one; just as the two points of a pair of compasses pressed upon certain parts of the body are felt as one point only. while the mystic will mutter some esoteric darkness about the true interpretation of the doctrine of the trinity. i think one should add that these results of my introspection are almost certainly due to my own training in philosophy and magic, and that nothing but the intensification of the introspective faculty is due to the hashish. probably, too, this effect (alpha) would be suppressed or unnoticed in a subject who had never developed his introspection at all. yet i am incline

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alk with d.d.c.f, p. proposed that the following scheme of action should be adopted to quell the revolt of the second order: i. the second order to be summoned at various times during two or three days. they to find, on being admitted one by one, a masked man in authority and a scribe. these questions &c, pass, after pledge of secrecy concerning the interview (a) are you convinced of the truth of the doctrines and knowledge received in the grade of 5= 6? yes or no? if "yes (1) then their origin can spring from a pure source only? if "no (2) i degrade you to be a lord of the paths in the portal in the vault of the adepts (b) if he reply "yes" the masked man continues: are you satisfied with the logic of this statement? do you solemnly promise to cease these unseemly disputes as to the heads

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n "he gathered up his feet into the bed, and yielded up the ghost" matter, spirit, and the cosmos. by h. stanley redgrove. william rider and sons. 2"s" 6"d" big fleas have little fleas upon their backs to bite 'em; little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" and "on the fourth dimension" in the first chapter mr. redgrove tries to prove that though matter "cannot" be destroyed, its form can be so utterly changed that it can no longer be treated as such. he illustrates his theory by quoting sir oliver 11 weh note: pos "devil's disciple? lodge's "knot tied in a bit

er of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life that is within and the life that is without, are not these the heaven and the earth that the truth created" whether the author intends to weave into his interpretation the doctrines of the qabalah we are not certain, but time after time we came across curious allusions. thus on p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and

ve and emotions. substance or corporeal essence. time and eternity. doctrine of the soul. individuality. incarnation or descension. intelligence, and the intelligible world. primal categories or elements of the notion. universal number. number and unity. time and space in eternity. ideal functions of time and space. universal differentiation. intelligence and the one. the one. potential import of the doctrine of unity "for the professed student of philosophy, plotinus still remains the most important of the neo-platonists, and his theories cannot be neglected. mr. whitby has presented them in an admirably concise and lucid form, and for metaphysicians his little volume will be indispensable_ globe. william rider& son, ltd, 164 aldersgate st, london, e.c. mr. w. northam robe maker and tailo

6d. net. a striking dramatic study of the origin of religions. the sword of song. post 4to, pp. ix+ 194, printed in red and black, decorative wrapper, 20s. net. this is the author's first most brilliant attempt to base the truths of mysticism on the truths of scepticism. it contains also an enlarged amended edition of "berashith" and an essay showing the striking parallels and identities between the doctrines of modern science and those of buddhism. gargoyles. pott 8vo, pp. vi+ 113, 5s. net. oracles. demy 8vo, pp. viii+ 176, 5s. net. some of mr. crowley's finest mystical lyrics are in these collections. knox om pax. see advt. collected works (travellers' edition. extra crown 8vo, india paper, 3 vols. in one, pp. 808+ appendices. vellum, green ties, with protraits, 3 3s; white buckram, wit

ALEISTER CROWLEY EQUINOX EQ I 3

" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate

last. marsyas. admitted, o thou astute and subtle-witted! yet one_ loose, jagg d, clad in mist! another_ firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. 51 marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun's ensanguine dart spear-bright in my blazing heart

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s filling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would contribute to 265 this tenet should not be overlooked in our attempt to assign its first suggestion and succeeding spread to their proper causes. i looked, and lo! all the celestial hemisphere was one terrific brazen bell, which rocked upon some invisible

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individual. 20 "there are two persons of the deity, one in heaven, and one which descended upon earth in the form of man("i.e, adam qadmon, and the holly one, praised be it! unites them (in the union of sam dhi, that is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the beginning of the faith, and every-thing is concentrated therein("zohar iii" beginning of paragraph "she'meneeh" fol. 36a. 21 it is fully realized that outside the vastness of the symbol this "fall of god" is as impertinent as it is unthinkable. 22 brihad ranjaka upanishad, 2. 4. 12. 23 the illusion of thinking ourselves similar to the unity and yet separate

or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva s

e most important of which are (1) anima (the 96 power of assimilating oneself with an atom (2) mahima (the power of expanding oneself into space (3) laghima (the power of reducing gravitation (4) garima (the power of increasing gravitation (5) prapti (the power of instantaneous travelling (6) prakamya (the power of 111 "hatha yoga pradipika" pp. 63, 69. 112 "shiva sanhita" chap. iv, 53-75. 113 on the doctrines of this mudra many popular american semi- occult works have been written, such as "karezza "solar biology" and "the goal of life" 114 it is to be noted here that the union is again that of the mystical shakti and shiva, but now within the man. all this symbolism is akin to that made use of by the sufis. 115 "shiva sanhita" chap. iv, 56, 58, 59, 60, 61, 63. 116 "any person if he activ

had joined him, these two determined to work out the eastern systems under an eastern sky and by eastern methods alone. on the 1st of august we find p. writing "i exist not: there is no god: no place: no time: wherefore i exactly particularize and specify these things" and 123 five days later he began what he called "the writings of truth" before we begin these, it will be necessary to enter upon the doctrines of buddhism at some little length, for frater i.a. was now at heart a follower of gotama, being rather disgusted with his tamil guru; and under his guidance it was that p. grasped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tip

now at heart a follower of gotama, being rather disgusted with his tamil guru; and under his guidance it was that p. grasped the fundamental importance of concentration through mediation. 197 "i.e, the peace which had been enfolding him for so many days. see entry july 14th. 198 hb:koph= kether hb:gemel= path of gimel hb:taw= tiphereth hb:samekh= path of samech hb:yod= yesod hb:taw= path of tau. the doctrines of buddhism having sat for seven long years under the b dhi tree gotama opened his eyes and perceiving the world of sams ra199 exclaimed "quod erat demonstrandum" true, he had attained to the spotless eye of truth and had become buddha the enlightened one; he had entered the nothingness of nibb na,200 and had become one with the uncreated and the indestructible. and now he stood once

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ts tradition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he 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 writ

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ing- 806- a treatise on cosmic fire copyright 1998 lucis trust 186 14: see s. d, ii, 579-582. 187 15: s. d, ii, 250, 251. 188 16: see s. d, i, 288; ii, 179, 187. 189 17: sankaracharya and buddha. the great sage sankaracharya who is known to us all as the leading head of the adwaitic movement that was set on foot subsequent to the time of the equally great sage known as gautama buddha, the head of the doctrine of buddhi or buddhism. both are great masters of compassion and may be conceived as the two hemispheres of the burning globe of light that is placed on the central mental mount to impart light to the east and the west. the two great masters are mystically connected, if you will listen to h. p. b, and to understand the natures of these two beings is to understand the nature of the enti

. they are seven and then ten corresponding to the seven and ten sephiroth. cosmically, they are the seven rishis of the great bear; systemically they are the seven planetary logoi, and from the standpoint of our planet they are the seven kumaras. see s. d, i, 109, 122, 459, 661; ii, 33, 36; footnote 80. 201 31: hylozoism: from greek "ule" matter "zoon" animal; and "ism" ism is a suffix embodying the doctrine or abstract idea of the noun to which it is attached. hylozoism is the doctrine that all matter is endowed with life "when we have attained to this conception of hylozoism of a living material universe, the mystery of nature will be solved" standard dictionary- 808- a treatise on cosmic fire copyright 1998 lucis trust 202 32: see s. d, iii, 456. 203 33: a very natural question might h

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

reality, and which are susceptible of repetition under the laws which the knower has learnt. bertrand russell deals with these two groups in a most interesting way, though he uses the one term mystic in both relations. his words form a most fascinating prelude to our theme "mystical philosophy, in all ages and in all parts of the world, is characterized by certain beliefs which are illustrated by the doctrines we have been considering "there is, first, the belief in insight as against discursive analytic knowledge; the belief in a way of wisdom, sudden, penetrating, coercive, which is contrasted with the slow and fallible study of outward appearance by a science relying wholly upon the senses "the mystic insight begins with the sense of a mystery unveiled, of a hidden wisdom now suddenly b

s, with a knowledge beside which all other knowledge is ignorance "the second characteristic of mysticism is its belief in unity, and its refusal to admit opposition or division anywhere "a third mark of almost all mystical metaphysics is the denial of the reality of time. this is an outcome of the denial of division; if all is one, the distinction of past and future must be illusory "the last of the doctrines of mysticism which we have to consider is its belief that all evil is mere appearance, an illusion produced by the divisions and oppositions of the analytic intellect. mysticism does not maintain that such things as cruelty, for example, are good, but it denies that they are real: they belong to that lower world of phantoms from which we are to be liberated by the insight of the visi

in three. this is the objective of all the schools wherein the mystic transcends feeling, and even thought, in the last analysis, and becomes united with the all. individuality, however, remains in consciousness, but it is so identified with the sum-total that all sense of separateness disappears. naught is left but realized unity. chapter nine the practice of meditation "it is to be noticed that the doctrine of this book instructs not all sorts of persons, but those only who keep the senses and passions well mortified, who have already advanced and made progress- 87- from intellect to intuition copyright 1998 lucis trust in prayer, and are called by god to the inward way, wherein he encourages and guides them, freeing them from the obstacles which hinder their course to perfect contemplat

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

onstitute a life, and that these composite lives, in their turn, are a corporate part of a still greater life. thus eventually we have that great scale of lives, manifesting in greater expression and reaching all the way from the tiny life called the atom (with which science deals) up to that vast atomic life which we call a solar system. this is a briefly and inadequately expressed definition of the doctrine of hylozoism, and is an attempt to interpret and find a meaning in the manifested phenomenal world, with its three main characteristics of life-quality-appearance. forget not to find the meaning behind all forms and life experiences, and thereby learn to enter into that world of subjective forces which is the true world wherein all occultists work. let us take these three words and se

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

t, 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 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

rust this, christ taught, and for this he prayed the father "neither pray i for these alone (his disciples, but for them also which shall believe on me through their word; that they all may be one; as thou, father, art in me, and i in thee, that they all may be one in us: that the world may believe that thou hast sent me. i in them, and thou in me, that they may be made perfect in one."66 this is the doctrine of the at-one-ment; god, immanent in the universe the cosmic christ. god, immanent in humanity, revealed through the historical christ. god, immanent in the individual, the indwelling christ, the soul. how can this truth of the soul and the new birth be experienced, so simply and so practically that its meaning can appear, thus enabling us to do that which is needed? perhaps from the

very idea of the incarnation includes the union of the logos with pious souls, in whom he is well-pleased. in each of them a christ is born. thus besides the ideas of ransom and sacrifice of christ for us, these theologians placed the ideas of sanctification and inner transformation of christ in us, and they considered the latter as real and as integral a part of our redemption as the former. but the doctrine of divine immanence in the human heart never became quite the central truth of theology till the time of the medieval mystics. it is eckhart who says `the father speaks the word into the soul, and when the son is born, every soul becomes mary'"67 we are summoned to the new birth. our personalities are now alive with potentiality. the hour is upon us- 54- from bethlehem to calvary copy

nd descended into hell or the underworld. 8. they rose again from the dead, and became the pioneers of mankind to the heavenly world. 9. they founded communions of saints and churches into which disciples were received by baptism. 10. and they were commemorated by eucharistic meals. 2 these facts can be checked by anyone who cares to do so and who is sufficiently interested to trace the growth of the doctrine of world saviours in world idealism. edward carpenter goes on to say, in the same book "the number of pagan deities (mostly virgin-born and done to death in some way or other in their efforts to save mankind) is so great as to be difficult to keep account of. the god krishna in- 110- from bethlehem to calvary copyright 1998 lucis trust india, the god indra in nepal and tibet spilt the

the seasons. we saw how in the birth at bethlehem the date was fixed astronomically nearly four centuries after christ was born. the combination of virgo with the star in the east (sirius, and the three kings (symbolised by orion's belt) was the determining factor. the virgin was seen in the east, with the line of the horizon passing through her centre, and this is one of the factors determining the doctrine of the virgin birth. another instance can here be given to illustrate the astronomical background of our christian festivals. there are two festivals kept in the roman catholic and the higher anglican churches, called the assumption of the virgin and the birth of the virgin mary. one is celebrated on august 15th and the other on september 8th. each year, the sun can be seen entering t

lesson that by the sacrifice of the human nature the divine aspect might be "saved" thus christ summed up in himself the significance of all the past world sacrifices. that mysterious truth which had been revealed only to the pledged and trained initiate when he was ready for the fourth initiation was given out by christ to the world of men. he died for all so that all might live. but this is not the doctrine of the vicarious atonement which was pre-eminently st. paul's interpretation of the crucifixion, but the doctrine which christ himself taught the doctrine of divine immanence (see st. john xvii, and the doctrine of the god-man. christianity inherited many of its interpretations, and the teachers and interpreters of the early christian times were no more free from the thraldom of ancie

dea of blood sacrifice. as dr. rashdall tells us "the various authors of the canonical books in fact were so accustomed to the pre-christian ideas of an expiatory sacrifice and atonement that they accepted it without going to the roots of the matter. but this vagueness was not to the liking of the early christian fathers. in the second century a.d, irenaeus, and after him other writers, explained the doctrine by what is called the `ransom theory' which states that the devil was lawful lord of mankind owing to adam's fall, and that god, being unable with justice to take satan's subjects from him without paying a ransom for them, handed over his own incarnate son in exchange."27- 121- from bethlehem to calvary copyright 1998 lucis trust in this thought we have a definite demonstration of the

ich is in every man; this is the lesson of the crucifixion and the resurrection: the lower nature must die in order that the higher may be manifested, and the eternal immortal- 123- from bethlehem to calvary copyright 1998 lucis trust soul in every man must rise from the tomb of matter. it is interesting to trace the idea that men must suffer in this world as the result of sin. in the east, where the doctrines of reincarnation and of karma hold sway, a man suffers for his own deeds and sins and "works out his own salvation, with fear and trembling."29 in the jewish teaching a man suffers for the sins of his forebears and of his nation, and thus gives substance to a truth which is only today beginning to be a known fact the truth of physical inheritance. under the christian teaching, christ

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

ivity, with its consequent and subsequent results and effects. it was this aspect of sacrifice which led to the creation of the worlds and to the manifestation of the divine creator. it might help to a better understanding of the law of sacrifice if it were expressed through synonymous words and terms. a. the significance of the law of sacrifice it means the impulse of giving. the whole secret of the doctrines of "the forgiveness of sins" and of the "at-onement" lies hid in this simple phrase. it is the basis of the christian doctrine of love and sacrifice. hence the emphasis laid, in the piscean age and through the influence of christianity, upon just these two things, forgiveness and atonement. that man, as usual, distorted and misinterpreted the teaching and the truth, and that it fell

value to reiterate at this point that the new group of world servers is not an organization. it has no headquarters, but only units of service throughout the world; it has no president or lists of officers; it has only servers in every country, who are occupied simply with the task of discovering the men of good will. this is the immediate task. these men of good will must be found and trained in the doctrine of non-separateness, and educated in the principles of cooperation and the characteristics of the new social order, which is essentially a subjective re-alignment, resulting in pronounced changes brought about through the weight of a world opinion, based on a good will which knows no national or racial barriers or religious differences. year by year there should develop much active wo

ii: esoteric psychology ii copyright 1998 lucis trust forward the work constructively. theirs is not now the function to organise the men of good will in the world for they insist on labels, on certain exclusions, on working for their organisation more than for humanity, and on the necessity of people to affiliate with them. they emphasise the need to adhere to certain formulated beliefs, such as the doctrine of reincarnation as the basis of brotherhood, or the fact of the masters as the background of the plan, but men of good will can believe all or none of this. such doctrines do not affect their recognition of certain great evolutionary trends, nor the necessity to recognise man's essential relationships. that the service rendered by the groups who have promulgated these ideas is immeas

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

and uses all the various branches of the healing art exoteric and esoteric, orthodox and experimental. he is not confined to one mode of service or to one scheme of presented healing. again, i would ask you to ponder upon this. i would ask you, also, to make a careful study of the use of the hands in healing. i have given various hints in my different books and there is much anent this subject in the doctrine of the church as to the "laying on of hands" and also in the oriental teachings anent the mudras, or the use of hands in ritualistic service. find out all that you can about the hands. later, i will indicate the future use of this science of the hands and give further instruction on the purpose of the centres in the hands in relation to the healing art. in the meantime, gather all the

n order that, with deliberation and knowledge, they may constantly give along the indicated lines and thus contribute to the group life. there is the gift of being these embodied qualities. there is also the gift of realising that because one does embody some divine attribute in some measure large or small one can act as a channel for its transmission from the greater centre. this is the basis of the doctrine of avatars or divine messengers. the gift of being and the gift of deliberate transmission of qualified powers must be better understood. i have only a brief mantric sentence for you; it has the significance of a dedication "i plunge myself into the pool of wisdom. from thence i come, bearing a knowledge of its mysteries for my fellowmen" seek during the next few months to understand

ALICE A BAILEY13 PROBLEMS OF HUMANITY

re, become religious law and the irrefutable truths of countless millions. in the last analysis, what have you? the ideas of some human mind interpreted in terms of his period, tradition and background about what god said in some scripture which has been subjected during the centuries to the difficulties and the mistakes incident to constant translation a translation often based on oral teaching. the doctrine of the verbal inspiration of the scriptures of the world (deemed particularly applicable to the christian bible) is today completely exploded and with it the infallibility of interpretation; all the world scriptures are now seen to be based on poor translations and no part of them after thousands of years of translation is as it originally was, if it ever existed as an original manusc

point is that dogmas and- 73- problems of humanity copyright 1998 lucis trust doctrines, theology and dogmatic affirmations, do not necessarily indicate the truth as it exists in the mind of god, with whose mind the majority of dogmatic interpreters claim familiarity. theology is simply what men think is in the mind of god. the more ancient the scripture, the greater, necessarily, the distortion. the doctrine of a vengeful god, the doctrine of retribution in some mythical hell, the teaching that god only loves those who interpret him in terms of some particular school of theological thought, the symbolism of the blood sacrifice, the appropriation of the cross as a christian symbol, the teaching about the virgin birth and the picture of an angry deity only appeased by death are the unhappy

p, and in their spiritual might let them eliminate out of the churches those materially minded and narrow doctrinaires who keep the church as it is today; let them intensify the fire in their hearts and draw closer with deliberation and understanding to the christ they serve; let them gather closer to the hierarchy those they are seeking to help; let them discard without fighting, comment or fury the doctrines which hold the people in a mental prison and present those few and true teachings to which the hearts of all men everywhere respond. let them have courage and cheer, optimism and joy, for the forces of evil have been greatly weakened and the masses of men are rapidly awakening to the true spiritual values; let them know that christ and the true inner church are on their side; therefo

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

by alice a. bailey copyright 1948 by lucis trust copyright renewed 1976 by lucis trust keynote whenever there is a withering of the law and an uprising of lawlessness on all sides, then i manifest myself. for the salvation of the righteous and the destruction of such as do evil, for the firm establishing of the law, i come to birth age after age. the bhagavad gita book iv, sutra 7, 8. chapter one the doctrine of the coming one western teaching the doctrine of avatars eastern teaching right down the ages, in many world cycles and in many countries (and today in all) great points of tension have occurred which have been characterised by a hopeful sense of expectancy. some- 1- copyright 1998 lucis trust one is expected and his coming is anticipated. always in the past, it has been the religio

ansmission is to be found "i am come that they may have life" says the christ, and the scriptures of the world are full of the intervention of some being, originating from some source higher than the strictly human. always the appropriate mechanism is found through which divinity can reach and communicate with humanity, and it is with this communication and these instruments of divine energy that the doctrine of avatars or of divine "coming ones" has to do. an avatar is one who has a peculiar capacity (besides a self-initiated task and a pre-ordained destiny) to transmit energy or divine power. this is necessarily a deep mystery and was demonstrated in a peculiar manner and in relation to cosmic energy by the christ who for the first time in planetary history, as far as we know transmitted

esentation and expression upon earth; this they can be because they have achieved perfection and have attained to the highest possible initiations. they have the gift of being these embodied spiritual qualities, and because they have in fullness expressed such a specific principle or quality they can act as channels for its transmission from the centre of all spiritual life. this is the basis for the doctrine of avatars or divine messengers. such an one was the christ; he was twice an avatar because he not only struck the keynote of the new age (over two thousand years ago) but he also, in some mysterious and incomprehensible manner, embodied in himself the divine principle of love; he was the first to reveal to men the true nature of god. the invocative cry of humanity (the second of the

the one father, as the latest of the avatars, the christ, has told us. it is that divine centre in every human heart which, when awakened into activity, can call forth response from the high place where the coming one awaits his hour of appearance. it is only the united demand of humanity, its "massed intent" which can precipitate the descent (as it is called) of an avatar. to sum up, therefore: the doctrine of avatars is paralleled by the doctrine of the continuity of revelation. ever down the ages, and at every great human crisis, always in the hours of necessity, at the founding of a new race, or in the awakening of a prepared humanity to a new and wider vision, the heart of god impelled by the law of compassion sends forth a teacher, a world saviour, an illuminator, an avatar, a trans

ar, a transmitting intermediary, a christ. he gives the message which will heal, which will indicate the next step to be taken by the race of men, which will illumine a dark world problem and give to man an expression of some hitherto unrealised aspect of divinity. upon this fact of the continuity of revelation and upon the sequence of this progressive manifestation of the divine nature, is based the doctrine of avatars, divine messengers, divine appearances and saviours. to them all, history unmistakenly testifies. it is upon the fact of this continuity, this sequence of messengers and avatars, and upon the dire and dreadful need of humanity at this time, that the worldwide expectancy of the reappearance of the christ is based. it is the innate recognition of all these facts that has led

n process of returning. the christ has no religious barriers in his consciousness. it matters not to him of what faith a man may call himself. the son of god is on his way and he cometh not alone. his advance guard is already here and the plan which they must follow is already made and clear. let recognition be the aim. chapter four the work of the christ today and in the future we have seen that the doctrine of great appearances and of the coming of avatars or world teachers or saviours underlies all the world religions. through them, the continuity of revelation is implemented and humanity is enabled, each successive age, to take its next step forward along the path of evolution closer to god and that divine centre in which the will of the one "in whom we live and move and have our being

ean age could be felt, impinging upon the powerful quality of the age of aries, the scapegoat or the ram. it was the influence of this age persisting throughout the jewish dispensation which led eventually to the distortion of the simple teaching of the christ when he came. he was erroneously presented to the world as the living scapegoat, bearing away the sins of the people, and thus originating the doctrine of the vicarious at-one-ment. it was st. paul who was responsible for this emphasis. a paralleling instance of a similar distortion was also of jewish origin and appeared in the early stages of the cycle of aries, the ram. we are told that the children of israel fell down and worshipped the golden calf, the symbol of taurus, the bull; this was the preceding astronomical cycle. these a

n relations will become so evident that world affairs will rapidly be adjusted and the new era of goodwill and of peace on earth will be inaugurated. the new culture and the new civilisation will then be possible. this is the picture of no optimistic, mystical and impossible event. it is not based upon wishful thinking or upon a blind hope. already today, the disciples of the christ are preaching the doctrine of right human relations; men and women of goodwill are endeavouring to show that only through goodwill can true peace be brought about in the arena of international life. in the presentation of true "livingness" which the christ will demonstrate to the world of thinking men, there is necessarily no room for exclusiveness or for separativeness, because that "life more- 60- the reappea

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

s, both equally illumined by the light of the intellect, and both of them formulating clearly their objectives, but differing in their direction and their emphasis. one group, under the divine plan, works with the form aspect entirely, and in this group the light of love and of selflessness is absent. the other group is working entirely with the soul or the consciousness aspect, and in this group the doctrine of the heart and the law of love control. in this connection, the two groups are working in opposition, therefore, upon the mental plane- 58- the destiny of the nations copyright 1998 lucis trust 2. the plans, which embody these two differing ideals and objectives, are carried down on to the astral plane, and thus into the world of desire. the lines of demarcation remain ever entirely

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ing the second initiation when the soul of the initiate sweeps into activity and fundamental force (if i might use such a term) submerges the astral nature, vitalising and inspiring the astral body, changing temporarily the quality of the astral aura, and establishing a control which will lead finally to the substitution which i have mentioned above. this is an aspect of the truth which underlies the doctrine of "vicarious atonement" a doctrine which has been woefully distorted by christian theology. registration, recording and interpretation let us now deal with the aforementioned "processes of registration, of recording interpretations, and the resultant invocative response" we must bear in mind always that i am stating general rules and that i am not dealing either with the ideal or wit

ral triangle of energies carrying the qualities of the three major rays, and then the point at the centre which stands for the dynamic embodied life. in connection with shamballa, that point is sanat kumara himself; when the right time comes (though the hour is not yet) he will place 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" th

ashram plays little part in their thinking; they are so preoccupied with the task ahead and with the need of humanity and of these to be served that they seldom think of the ashram or of the master at its centre. they are an integral part of the ashramic consciousness and their conscious occupation is called, in the ancient writings "the emanating of that which flows through them, the teaching of the doctrine of the heart which is the force of truth itself, the radiating of the light of life, borne upon the stream to which the non-initiate gives the name `the light of love" the members of the ashram constitute a united channel for the new energies which are, at this time, entering the world; these energies pour dynamically through the ashram out into the world of men; they stream with pote

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

ion in scorpio releases man into the planetary centre which we call the hierarchy. 3. the death by fire or burning in aries releases man into another centre to which we give the name shamballa. there is much to work out, is there not, in these ideas which i offer to you as suggestive considerations and as hints related to the science of triangles, which is the esoteric basis of astrology, just as the doctrine of the trinity (microcosmic and macrocosmic) is the esoteric basis of occultism. death is, therefore, of three kinds. this science of divine dying underlies the well-known phrase "the lamb slain from the foundation of the world" and when the relationship between aries, scorpio and pisces is properly understood (as the linking and merging of the three crosses) a new light will be throw

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

time was the dual belief in the law of re-birth and the law of cause and effect, called karma and reincarnation by theosophists who, so often, like to sound learned. personally, i believe that all this most necessary teaching would have made far more rapid progress if theosophists had not been so overcome and glamored by the sanskrit terms. if they had taught about the law of re-birth instead of the doctrine of reincarnation and if they had presented the law of cause and effect instead of the law of karma, we might have had a more general recognition of the truth. i say this in no critical spirit, because i succumbed to the same glamour. looking back now to my early classes and lectures, i laugh with amusement at my ponderous use of technical phrases of sanskrit words and of the detailed

ich we show indicates simply the sum total of the past. what we are in our next life results from what we have been and done in this. these years were very busy years. the girls were growing up and the boys were coming around. the school was steadily growing and inside myself i was gaining a sense of assurance and a recognition that i had found the work about which k. h. had spoken to me in 1895. the doctrines of reincarnation and of the law of cause and effect had solved the problems of my questioning mind. the hierarchy was known to me. i had been given the privilege of contacting k. h. when i chose, for i could now be trusted to keep my personality affairs out of his ashram and i moved on into greater usefulness in his ashram and, consequently, in the world. the recognition of the tibet

lists of the men and women of goodwill in the various countries in the world. he suggested our organising what he called units of service in as many countries in the world as possible. he outlined for us the nature of the teaching which they should receive and these suggestions and injunctions we immediately proceeded to carry out. from 1933 until 1939 we occupied ourselves with the spreading of the doctrine of goodwill, with the organising of units of service in nineteen different countries and in finding those men and women who responded to the vision of the tibetan and were willing to do what they could to promote right human relations and spread the idea of goodwill amongst men- 133- the unfinished autobiography copyright 1998 lucis trust foster and i have always been dissatisfied wit

the arcane school recognises the fact of the spiritual hierarchy. the school is kept rigidly free from dogmas and doctrines. no one is expected to accept this, that or the other truth; and if they reject what some of us believe and accept, we feel that that is their own business and none of ours. it makes no difference whatsoever in the attitude of the workers at headquarters if a student rejects the doctrine of reincarnation and refuses to believe in the hierarchy and the masters of the wisdom. all we ask is that he investigate the reasons for and against such beliefs and then abide by what he feels to be right. certain beliefs are, however, of such ancient origin that they are generally accepted, either as recognised truths, as basic premises or as interesting hypotheses. this attitude o

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

ject of disease could be- 12- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust treated from the angle of karma and be definite and conclusive in its value had there been right teaching on this abstruse subject from the time that it was given out in the west. but the truth as it has come to us from the east has been as much distorted by the eastern theologian as the doctrines of the atonement and of the virgin birth have been misinterpreted and taught by the western theologian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived

eologian. the real truth bears little resemblance to our modern formulations. i am, therefore, seriously handicapped when dealing with the subject of disease from the angle of karma. it is difficult for me to convey to you anything of the truth as it really exists, owing to the pre-conceived ideas as to the ancient law of cause and effect which are necessarily in your mind. when i say to you that the doctrine of emergent evolution and the modern theories of the work of a catalyst upon two substances which when brought into relation with each other under the effect of the catalyst produce a third and different substance carry in them much of the truth anent karma, will you understand? i question it. when i say to you that the emphasis given to the law of karma as it explains apparent injust

en a man steps out of the general mass and steps upon the probationary path, and thus becomes a candidate for discipleship, then the diseases of the flesh and the inharmony of his entire threefold system, plus the conveying stream, constitute a conscious problem and one which the aspirant must himself tackle thus revealing to him the need for conscious, creative building. it is at this point that the doctrine of reincarnation becomes of supreme value; the disciple begins to institute those conditions, to create those forms and build those vehicles which, in another life, will prove more suitable for soul control and more adequate instruments with which to carry forward the perfecting process which the soul demands. let me point out that the disciple does not concentrate upon the physical b

m elsewhere. its achievement and its triumph is that it is an automaton. if you can grasp this adequately, we can safely proceed to the consideration of law vii and rule four. law vii when life or energy flows unimpeded and through right direction to its precipitation (the related gland, then the form responds and ill health disappears. one of the interesting factors which students should note is the doctrine of intermediaries which is to be found in such rich abundance and is regarded as of such vital importance in all occult teaching. it has been emphasised (though erroneously interpreted) in the christian teaching anent the christ; christianity has presented him as acting as the intermediary between an angry god and a pitiful and ignorant humanity. such was by no means the intent of his

, and modes of passing energy from one form to another form, and always through an appropriate mechanism. this is true in the involutionary sense, in the evolutionary sense, and in a spiritual sense also; this latter is slightly different to the other two, as all initiates of the higher degrees know well. an entire thesis upon transmitting agencies could be written, and it would include, finally, the doctrine of avatars. an avatar is one who has a peculiar facility or capacity (besides a self -initiated task and a preordained destiny) to work with energies, transmitted via the etheric body of a planet or of the solar system; this, however, is a deep mystery. it was demonstrated in a peculiar manner, and in relation to cosmic energy, by the christ who, for the first time in planetary histor

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

the "body of light" and no "manifestation of the sons of god" apart from the process of physical incarnation. there can be no fusion of the opposites of soul and personality apart from the physiological processes of sex, and i say this deliberately, for it is in the relation of the sexes that the element of time enters into the experience of the soul, and the understanding of this will come when the doctrine of reincarnation is properly comprehended and taught universally. it is here that sex magic and the inner tantric teachings have gone so woefully astray, and been centralised upon individual development and the attainment of some experience which is presumed to promote spiritual attainment. the underlying idea, governing all that has been given out on the sex relation heretofore, is t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

he divine plan" why has this to be so? this is a most significant and useful question. why, brother of mine, is the plan not imposed? what are the distinctions between quality, modifications, and adaptations for there is a distinction in each and every one of them. 4. that the initiate knows because he works. christ gave the same hint to his disciples when he told them that if they wanted to know the doctrine they must carry out god's will. do these words convey any true meaning to you? you will note that all of these four hints or seed ideas (for much expanded thinking, leading to renewed activity) have to do with humanity and not with the individual man. this is a point of importance to bear in mind, for it again indicates the distinction between the training being given now and that whi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

invocation frequently, with dynamic intent and true understanding, and thus cooperate by its use, by your love of humanity, and by your activity on the side of the forces of light with those on the outer and inner planes who are seeking to drive aggression back to the place from whence it came, and to end the rule of hate and fear. section three forces behind the evolutionary progress of the race the doctrine of avatars may 1941 as we enter the momentous month of may this year, i have asked myself if there is any way in which i can arouse the world aspirants and my disciples to a truer appreciation of the immanent significance of the presented opportunity, and also if there is any way in which i can simplify and make more real to you the doctrine of the coming one linked as it is to the te

e engaged with processes of thought and ideologies. what then is the true inner structure of reality which will provide the needed strength for humanity at this time, thus sufficing to satisfy man's demand for truth and prove adequate to answer his ceaseless yet intelligent questions? i would assert here that the great and satisfying reply to all human questioning and human need is to be found in the doctrine of avatars, and in the continuity of divine revelations. this is the persistent belief ineradicable and unalterable that (at major moments of world need) god reveals himself through appearances, through a coming one. this doctrine is found in all the basic world religions, in every time and age; it appears in the doctrine of the avatars of the hindu faith, in the teaching of the retur

teacher, a world saviour, an illuminator, an avatar. he gives the message which will heal, which will indicate the next step to be taken by the race, which will illumine a dark world problem and give to man an expression of a hitherto unrealised aspect of divinity. upon this fact of the continuity of revelation and upon the sequence of this progressive manifestation of the divine nature is based the doctrine of avatars, of divine messengers, divine appearances, and inspired prophets. to all these history unmistakably testifies. 4. the inevitable response of humanity. i have expressed in these simple words the instinctive spiritual reaction of man and of the undying human spirit to the three above foundational truths. this divine spirit in humanity must ever, and most surely does, respond

. he cultivates the earth; he rides the waters; he controls the electrical fires of the planet, and he flies triumphant through the air. the question now emerges: what, my brothers, next? another transcendence lies ahead. it is one of the things which the coming avatar will reveal. with the lesser leaders, whom the human spirit evokes to its assistance, i shall not deal. i seek to unfold somewhat the doctrine of divine messengers, of avatars. from whence come they? what is their nature? who are they and what is their relation to humanity, to the hierarchy and to still greater groups of lives? these are questions which normally arise and need clear answering. an avatar is a being who having first developed his own nature, human and divine, and then transcended it is capable of reflecting so

manity. eventually, however, there comes a life wherein the disciple is confronted by both the dweller and the angel simultaneously and the major conflict of his experience takes place. so it is today in the world. the spiritual and the material are in conflict, and humanity itself is the battleground- 191- the externalisation of the hierarchy copyright 1998 lucis trust again, a correspondence to the doctrine of avatars can be seen in the disciple's individual life. when he has achieved right desire and has made a true effort towards correct orientation, then when the conflict between good and evil is at its height there comes a moment when he demands more light, more power, more understanding, and liberation to take his next forward step. when he can make this demand with firm intent and

came masters; many masters passed to still higher work, and many disciples took their places in the ranks of the initiates. there was numerically a great influx of aspirants into the ranks of accepted disciples. i have considered some of these avatars in my earlier writings under different names and categories. i deal with them here simply in an effort to reach a wider public with the teaching on the doctrine of avatars or of divine appearances. the bible is full of such appearances, but little is really understood about them. the above are the more familiar groupings. in september 1940 i gave an interpretation of a new stanza of the great invocation, and in that communication i spoke of divine embodiments as the highest type of avatar for which humanity could look at this point in its evo

eakness, and from the unthinking and emotional: the forces of light work only with men's souls. lies, false teaching, evil propaganda, a war of nerves, the culture of fear, the organisation of groups and of isolated workers in every nation pledged to undermine righteousness and distort the truth, went rapidly forward. great and fundamental truths were twisted to meet the ends of the evil workers. the doctrine, for instance, of the super-race was interpreted to mean the superiority of the german nation and culture to all in the west, whilst the divinity of the sons of heaven (the japanese race) was emphasised to all in the east. the bewildered peoples of both nations were led to believe that they had a great and spiritual mission to dominate the world. this was the first result of the appro

reful task of pointing out mistakes and errors of ancient standing, wrong and disastrous attitudes and human separativeness, an inevitable opposition has been evoked; had there been none, my efforts would have been futile. i have said naught that is not true and i retract no single word which i have said. there are many who prefer the esoteric truths anent the antahkarana, the world constitution, the doctrine of man, the law of rebirth and the many intricate teachings related to world planning. these they have received in full measure from me. there are others who desire information anent the hierarchy, the work and standing of the masters, the training to be given to disciples and initiates. this again they have received. i have now dealt in the past few years with world abuses and the pr

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

he hierarchy. he then becomes a factual part of the hierarchical membership. of that truth, we know (as aspirants) relatively very little. truth as we understand it during the early treading of the path of discipleship is concerned with great verities which are (from the insight of the enlightened ones) only the a b c of life. these truths are: the manifestation of divinity on the physical plane. the doctrine of avatars. this religious history reveals. the nature of consciousness, through the development of psychology. the doctrine of the trinity, as it expresses itself through the aspects and the attributes. these four expressions of truth will be found to convey all the knowledge with which the initiate must stand equipped when he climbs the mount of transfiguration at the time of the th

g nature. the "saving force" a circulatory combination of the three major energies is radiated by humanity as a group-creative impulse, and this gradually sweeps all forms of life into the field of its magnetic potency, thus relating them (or rather the soul of each kingdom) to the hierarchy and to shamballa. this involves a great mystery which is closely tied up little as you may realise it with the doctrine of avatars or of world saviours. it is in this connection that the words i gave you previously are pertinent- 104- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust 1 "the group must understand the nature of the three" this will be seen to refer to the three major centres and the nature of their relationship, and not specifically to the tr

riangle reaches true functioning activity. when this takes place, a revelation undreamt of will be manifested upon the earth; a new divine quality, of which no knowledge at present exists, will make its presence felt, and the work of the buddha and of the christ, and the work of the coming avatar, will be superseded by one for whom both shamballa and the hierarchy have unitedly waited and of whom the doctrine of the messiah and the- 167- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust doctrine of avatars have been and are today only the dim distant symbols. they preserve this concept of the great revelation in the consciousness of men, in the expectancy which the hierarchy evidences, and through the "preparatory work" now being undertaken at

is directing his activities. i have told you elsewhere that consciousness (as we understand it) is being transcended, and a new aspect of universal sentiency is taking its place. to this development i have given the inadequate name of identification. this is a word which involves consciousness, which invokes the will, which is dynamic in nature, inclusive in contact, and which is also based upon the doctrine of non-separativeness. this, however, is only a beginning of an entirely new phase of development; consciousness eventually drops below the level of perception. it becomes as automatic and unregistered in its expression as animal instinct is to the human being. it functions, but the man is not consciously aware of it. it is a protective mechanism. the will aspect of the monad supersed

effect upon the spiritual triad. this spiritual triad in its turn has been exerting an increasingly magnetic effect upon the personality. this begins at the time of the first conscious soul contact. the response of the triad is transmitted necessarily, in this early stage, via the sutratma and produces inevitably the awakening of the head centre. that is why the heart doctrine begins to supersede the doctrine of the eye. the heart doctrine governs occult development; the eye doctrine which is the doctrine of the eye of vision governs the mystical experience; the heart doctrine is based upon the universal nature of the soul, conditioned by the monad, the one, and involves reality; the eye doctrine is based on the dual relation between soul and personality. it involves the spiritual relation

time ago (june 1930) and which will also be found elsewhere in this volume "in the cross is hidden light. the vertical and horizontal in mutual friction creates a vibrant cross scintillates, and motion originates. when the vertical assumes the horizontal, pralaya supervenes. evolution is the movement of the horizontal to upright positiveness. in the secret of direction lies the hidden wisdoms in the doctrine of absorption lies the healing faculty in the point becoming the line, and the line becoming the cross is evolution. in the cross swinging to the horizontal lies salvation and pralayic peace" it might be said that few, very few, people are today at the lemurian stage of consciousness wherein the life thread, with its physical implications, is the dominant factor. many, very many, peop

the higher initiations are taken, the initiate then cooperates with that purpose in full understanding and intention. he no longer simply reacts to his own interior urges, which force him ever to invoke the higher aspect of life and of consciousness which he senses on ahead. he now knows. he sees; he participates in the plan; he relates himself to the divine intention through an understanding of the doctrine or science of tension; he makes the divine intention his, as far as he can grasp it. this reciprocal interplay produces the mutability of form and the immutability of the divine nature which is distinctive of those liberated consciousnesses which have freed themselves from the prison of form. elsewhere*(12) i said that "the definition of religion, which will in the future prove of gre

but are only of value in so far as they convey to you a sense of planetary integrity and of solar synthesis, and present to you a closer spiritual inter-relation in which you, as individuals, can share if you are linking your fate and service to that of the new group of world servers. then you will be in the direct line of spiritual descent, of divine energy; in this thought you have the clue to the doctrine (so travestied and misused) of the apostolic succession. the details, the personnel and the techniques of the two higher groups lie beyond your ken; they work in cooperation with the planetary logos himself, and those who compose these groups are all initiates of degrees higher than the fifth. most of the nirmanakayas have taken the sixth and the seventh initiations, whilst the group

AN INTRO TO STUDY OF THE KABALAH

vine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequently formed the basis of mediaeval magic. for those who do not wish to read any kabalistic work as a whole, but rather to glean a general view of this philosophy, there are now three standard works; two are in english; one by dr. c. ginsburg, 1865, a formal and concise r sum of the doctrines; the other, an excellent book "the doctrine and literature of the kabalah" by arthur e. waite, 1902; and one in french by adolph franck, 1889, which is more discursive and gives fewer details. many points of the teaching of indian systems of religious philosophy are not touched on by the hebrew system, or are excluded by differences of a fundamental nature: such as the cosmogony of o

he is ever ready to condemn the efforts of others, in direct opposition to the precept of jesus the christ, who said-"judge not, that ye be not judged" one sect of the jews, the caraites, successors of the sadducees, throughout history rejected the kabalah, and it is necessary to say here that the hebrew rabbis of this country of the present day do not follow the practical kabalah, nor accept all the doctrines of the dogmatic kabalah. on the other hand, many famous christian authors have expressed great sympathy with the doctrinal kabalah. st. jerome, who died in a.d. 420, in his "letter to marcella" gives us all the kabalistic divine names allotted to the ten sephiroth. others were raymond lully, 1315; pope sixtus the fourth, 1484; pic de mirandola, 1494; johannes reuchlin, 1522; h. corne

orius, 1608; jacob behmen, 1624; the notable english rosicrucian, robert fludd, 1637; henry more, 1687; the famous jesuit athanasius kircher, 1680; and knorr von rosenroth, 1689. to these must be added eliphaz l vi and edouard schur, two modern french writers on the occult sciences, and two english authors, anna kingsford and edward maitland. the notable german philosopher spinoza, 1677, regarded the doctrines of the kabalah with great esteem. the practical kabalah let us take the practical kabalah before the dogmatic; it may perhaps have preceded the theoretical philosophy because it was at first concerned with an intimate study of the pentateuch; a research based upon the theory that every sentence, word and letter were given by divine inspiration and that no jot or tittle (the yod the s

tion ain, alone, negative existence. yet before the manifest became demonstrated, all existence was in him; the known pre-existed in the unknown, who is the "ancient of days" but it is not this dream-like aspect of poetic phantasy exhibited in the kabalah that i can further bring to your notice. let us return to the philosophic view of the attributes of deity, which is the keynote of the whole of the doctrine. the primary human conception of god is then the passive state of negative existence ain--not active; from this the mind of man passes to conceive of ain suph, of god as the boundless, the unlimited, undifferentiated, illimitable one; and the third stage is ain suph aur--boundless light, universal light-"let there be light" was formulated, and "there was light" the passive has put on

alled the microcosm, the earthly adam; a copy of "the archetypal man" after another manner; he has principles and faculties and forms comparable to all the sephiroth and worlds, although his material body dwells on the assiatic plane. from god, the angels and the world, let us pass to consider more fully what the kabalah teaches about man, the human soul or ego. it has already been explained that the doctrine of emanation postulates successive stages of the manifestation of the supreme spirit, which may be regarded as existing on separate planes. now the ten sephiroth condense their energy into a formulated four-parted group of three spiritual planes, and a plane of so-called objectivity, or of matter. these ten sephiroth, and the planes, each contribute an essence which in their totality

ARADIA GOSPEL OF THE WITCHES

by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidden deities and practised forbidden deeds, inspired as much by rebellion against society as bytheir own passions.there is, however, in the evangel of the witches an effort made to distinguish between the naturallywicked or corrupt and those who are outcasts or oppressed, as appears from the passage: yet like cains daughter (offspr

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

re worth examining for their illuminating idiosyncrasies. first, tsiu marpo, as well as most other deities and even peripheral characters and settings, have variant names. tsiu marpo himself is variously called tsi marpo (rtsi dmar po, tsi dmar po, tse marpo (tse dmar po, rtse dmar po, tsi mara (tsi ma ra, ch kyong n jin marpo (chos skyong gnod sbyin dmar po, the "red violence demon, protector of the doctrine" and pudri marpo (spu gri dmar po, the "red-razored one" as he is referred to in his root tantra. as a prince in his previous birth, the name "chorwa" has two variants. they are nearly homophonic, but with slightly different meanings that add suggestively to this character: chorpo (mchor po, meaning "handsome or vain" and chorwa( phyor ba, meaning "a dandy or rich person" both of thes

ues that this title ties oracles to the epic bard traditions of tibet and also draws attention to the dangerous experiences that are commonly found in the life narratives of oracles.154 de nebesky-wojkowitz makes a distinction between terms used for oracles that channel low-ranking deities lhapa (lha pa "god person" and those used for high-ranking, state-recognized oracles ch j (chos rje "lord of the doctrine" one final term that was shared with me personally is ch kyong (chos skyong "guardian of the doctrine."155 this term is particularly confusing because it is more commonly applied to the deities themselves. thus, there appears to be a degree of conflation occurring here, where the individual identity of the oracle is so subsumed within that of the possessing deity as to be indistinguis

, while tsiu marpo is the lord of the might demons, pehar is the lord of the conqueror demons (rgyal po).203 however, pehar is also considered the lord of all protector deities.204 like tsiu marpo, pehar has several variant names and appellations that are most discernible in their transliterations: dpe kar, pe dkar, spe dkar, dpe dkar, be dkar, dpe ha ra, and pe ha ra. his titles include "king of the doctrine guardians (chos skyong ba i rgyal po "great doctrine guardian (chos skyong chen mo "king treasury master (dkor bdag rgyal po, and "white lord of life-energy (srog bdag dkar po).205 as speculated in chapter 2, the individual deity of tsiu marpo is potentially no older than the sixteenth century; pehar, however, 202 see de nebesky-wojkowitz 1998, p. 130. 203 see de nebesky-wojkowitz 199

his is the offering to the givers of harm.418 the god who bestows excellence on oneself419 and a thousand might demons endowed with high speed are the butchers who take the life and life-force. thus called the tantra connected to the entirely complete. thus called the razor which cuts arising emanations; the heart which thoroughly abides in the red teaching rather than slaughter. the guardians of the doctrine, this retinue of the word, assembled on the circumference,420 are entrusted to you. having spoken, all the retinue circumambulate [him] many times and offer praises. h. gyelwa kungyi sungchok (rgyal ba kun gyi gsung mchog),421 padm sung (padma i gsung),422 dharma lord 412 untranslatable. 413 [this] must be known as one s own mind. 414 visible. 415 the five. 1. desire and aggression, 2

of all the victorious ones" epithet of buddhas. 163 amith.ba, and dorj ch (rdo rje chos)423 are emanations of avalokite.vara. hr. the body of magnificent deeds pays homage and praises the laughing horse speech of tamdrin" having expounded thus, all thought abides in reality itself [312] regarding the subject of this tantra itself, offer the magic syllables of the..kin. and curse the guardians of the doctrine. having done so, treat the seven haughty riders as your support. this is the seventh chapter, which is transmitted from the heart center tantra of the god of the violence demons, the might demon butcher, the razored one. colophon (312.2-312.3) thus ends the conceptualization of the might demon lineage of the king of the violence demons, tsiu mar,424 and the seven emanating riders. sam

venerable lama, and such. 1.9. colophon (10b.2-10b.4) this was composed by the lord [the third] pa.chen lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. speak this again. this petition offering of the violence demon tsiu marpo, having been extensively projected for the faithful sponsors, disseminates and propagates the published buddhist teachings. reflect on and confide in the life of the doctrine holders! these block prints dwell within the t.r. chapel of kundeling monastery. 531 tib. lugs zung srid, variant of lugs gnyis zung brel "combination of both the temporal and spiritual traditions; generally refers to the tibetan government" 532 skt. ma ju.r. 201 the perfect feast petition offering for tsiu marpo tibetan text title page (1a-^m-+e-[8m-w -2n8v-+1;-1+-q]/v,-3-^x+#8,-6=-a

BLAVATSKY H P ANTHROPOGENESIS

als of the qlippoth, the book of the witch moon which features an introduction by chaos magician peter j. carroll and numerous articles and essays. michael w. ford s grimoires may be found here: http//algol.chaosmagic.im[[vol. 2, page xv[[eh eme didache ouk estin eme, alla tou pemphantos me "my doctrine is not mine, but his that sent me- john vii. 16[[vol. 2, page xvi] modern science insists upon the doctrine of evolution; so do human reason and the "secret doctrine" and the idea is corroborated by the ancient legends and myths, and even by the bible itself when it is read between the lines. we see a flower slowly developing from a bud, and the bud from its seed. but whence the latter, with all its predetermined programme of physical transformation, and its invisible, therefore spiritual f

d, and the universe is the mirror of the logos, though the latter is the esse of that universe. as the logos reflects all in the universe of pleroma, so man reflects in himself all that he sees and finds in his universe, the earth. it is the three heads of the kabala "unum intra alterum, et alterum super alterum (zohar, idra suta, sec. vii "every universe (world or planet) has its own logos" says the doctrine. the sun was always called by the egyptians "the eye of osiris" and was himself the logos, the first-begotten, or light made manifest to the world "which is the mind and divine intellect of the concealed" it is only by the sevenfold ray of this light that we can become cognizant of the logos through the demi-urge, regarding the latter as the creator of our planet and everything pertai

ection of the ever unknowable on the plane of universal manifestation. but here is the interpretation thereof given by the modern christians from the kabala. as declared by the author just cited "to the fulness of the world in general with its chiefest content, man, the term elohim-jehovah applies. in extracts from the zohar, the rev. dr. cassell (a kabalist, to prove that the cabbalah sets forth the doctrine of the trinity, among other things says 'jehovah is elohim (alhim. by three steps god (alhim, and jehovah become the same, and though separated each and together, they are of the same one" similarly, vishnu becomes the sun, the visible symbol of the impersonal deity. vishnu is described as "striding through the seven regions of the universe in three steps" but with the hindus this is

l intelligence can never be understood. it cannot be comprehended, nor can it be located, therefore it has to remain nameless and negative. hence the ain-soph- the "unknowable" and the "unnameable- which, as it could not be made manifest, was conceived to emanate manifesting powers. it is then with its emanations alone that human intellect has to, and can deal. christian theology, having rejected the doctrine of emanations and replaced them with direct, conscious creations of angels and the rest out of nothing, now finds itself hopelessly stranded between supernaturalism, or miracle, and materialism. an extra-cosmic god is fatal to philosophy, an intra-cosmic deity- i.e. spirit and matter inseparable from each other- is a philosophical necessity. separate them and that which is left is a g

hat she has settled for ages into the order of her evolutionary work, monsters, like those described by berosus, were a possibility in her opening programme; which possibility may even have existed once upon a time as a law, before she sorted out her species and began regular work upon them; which indeed now admits of definite proof by the bare fact of "reversion" as science puts it. this is what the doctrine teaches and demonstrates by numerous proofs. but we shall not wait for the approval of either dogmatic theology or materialistic science, but proceed with the stanzas. let these speak for themselves, with the help of the light thrown by the commentaries and their explanations; the scientific aspect of these questions will be considered later on. thus physical nature, when left to hers

l's heights (the seventh planet or globe, the highest and the purest, they looked down upon the happy descendants of lif and lifthrasir (the coming adam and eve of purified humanity, and signed to them to climb up higher, to rise in knowledge and wisdom, step by step, from one "heaven to another" until they were at last fit to be united to the gods in the house of all-father (p. 305. he who knows the doctrines of esoteric budhism (or wisdom, though so imperfectly sketched hitherto, will see clearly the allegory contained in the above. its more philosophical meaning will be better understood if the reader thinks carefully over the myth of prometheus. it is examined[[vol. 2, page] 101 the divine babe, agni. further on in the light of the hindu pramantha. degraded into a purely physiological

d on the one hand by that science which shows to us progressive development and an internal cause for every external modification, as a law in nature; and, on the other hand, by an implicit faith in the wisdom- we may say pansophia even- of the universal traditions gathered and preserved by the initiates, who have perfected them into an almost faultless system- thus supported, we venture to state the doctrine clearly. in an able article, written some fifteen years ago, our learned and respected friend prof. alex. wilder, of new york, shows the absolute logic and necessity of believing "the primeval race double-sexed" and gives a number of scientific reasons for it* he argues firstly "that a large part of the vegetable creation exhibits the phenomenon of bisexuality. the linnaean classifica

water, but red-hot, or probably still hotter within. his vaporous atmosphere is evidently of enormous depth, and the force of gravitation being on his visible outer surface two-and-a-half[[footnote continued on next page[[vol. 2, page] 137 egyptian belief. has all the weight of scientific testimony* and there is more than one such tradition in the puranic allegories, as has been shown. moreover, the doctrine that the first race of mankind was formed out of the chhayas (astral images) of the pitris, is fully corroborated in the zohar "in the tzalam (shadow image) of elohim (the pitris, was made adam (man (cremona, ed. iii, 76a; brody, ed. iii, 159a "qabbalah" isaac myer, p. 420) it has been repeatedly urged as an objection that, however high the degree of metaphysical thought in ancient in

BLAVATSKY H P COSMOGENESIS

s 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 to be esoteric f

s. the book of dzyan (or "dzan) is utterly unknown to our philologists, or at any rate was never heard of by them under its present name. this is, of course, a great drawback[[vol. 1, page] xxiii introductory. to those who follow the methods of research prescribed by official science; but to the students of occultism, and to every genuine occultist, this will be of little moment. the main body of the doctrines given is found scattered throughout hundreds and thousands of sanskrit mss, some already translated- disfigured in their interpretations, as usual- others still awaiting their turn. every scholar, therefore, has an opportunity of verifying the statements herein made, and of checking most of the quotations. a few new facts (new to the profane orientalist, only) and passages quoted fro

ian kabalists and students. the teachings were, at least, partially known to several of the fathers of the church. it is maintained, on purely historical grounds, that origen, synesius, and even clemens alexandrinus, had been themselves initiated into the mysteries before adding to the neo-platonism of the alexandrian school, that of the gnostics, under the christian veil. more than this, some of the doctrines of the secret schools- though by no means all- were preserved in the vatican, and have since become part and parcel of the mysteries, in the shape of disfigured additions made to the original christian programme by the latin church. such is the now materialised dogma of the immaculate conception. this accounts for the great persecutions set on foot by the roman catholic church agains

its contents, fasten like lethal bacilli on the weakest points of the body- i have nothing to say. nor shall i condescend to notice those crack-brained slanderers- fortunately very few in number- who, hoping to attract public attention by throwing discredit on every writer whose name is better known than their own, foam and bark at their very shadows. these, having first maintained for years that the doctrines taught in the theosophist, and which culminated in "esoteric buddhism" had been all invented by the 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

ant life that nerves bear to animal life, is necessary to explain vegetable growth and nutrition. it hardly seems possible that science can disguise from itself much longer, by the mere use of terms such as "force" and "energy" the fact that things that have life are living things, whether they be atoms or planets. but what is the belief of the inner esoteric schools? the reader may ask. what are the doctrines taught on this subject by the esoteric "buddhists? with them "alaya" has a double and even a triple meaning. in the yogacharya system of the contemplative mahayana school, alaya is both the universal soul (anima mundi) and the self of a progressed adept "he who is strong in the yoga can introduce at will his alaya by means of meditation into the true nature of existence" the "alaya h

ome ordinary, and often vulgar word, because it is concealed anagrammatically or otherwise. this word of hansa or esoterically "hamsa" is just such a case. hamsa is equal to a-ham-sa, three words meaning "i am he (in english, while divided in still another way it will read "so-ham "he (is) i- soham being equal to sah "he" and aham "i" or "i am he" in this alone is contained the universal mystery, the doctrine of the identity of man's essence with god-essence, for him who understands the language of wisdom. hence the glyph of, and the allegory about, kalahansa (or hamsa, and the name given to brahma neuter (later on, to the male brahma) of "hansa-vahana" he who uses the hansa as his vehicle" the same word may be read "kalaham-sa" or "i am i" in the eternity of time, answering to the biblica

, one deity, one caste" there is also a range in the himalayas, described in the old books as being situated north of mount meru, called "hamsa" and connected with episodes pertaining to the history of religious mysteries and initiations. as to the name of kala-hansa being the supposed vehicle of brahma-prajapati, in the exoteric texts and translations of the[[footnote(s* this is again similar to the doctrine of fichte and german pantheists. the former reveres jesus as the great teacher who inculcated the unity of the spirit of man with the god-spirit (the adwaita doctrine) or universal principle. it is difficult to find a single speculation in western metaphysics which has not been anticipated by archaic eastern philosophy. from kant to herbert spencer, it is all a more or less distorted

ons of the eternal matter, according to the beautiful expression in the commentary "thus the sons of light clothed themselves in the fabric of darkness" they are called allegorically "the heavenly snails" on account of their (to us) formless intelligences inhabiting unseen their starry and planetary homes, and, so to speak, carrying them as the snails do along with themselves in their revolution. the doctrine of a common origin for all the heavenly bodies and planets, was, as we see, inculcated by the archaic astronomers, before kepler, newton, leibnitz, kant, herschel and laplace. heat (the breath, attraction and repulsion- the three great factors of motion- are the conditions under which all the members of all this primitive family are born, developed, and die, to be reborn after a "nigh

BLUE EQUINOX

ber tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vision and the voice. besides being the classical account of the thirty thyrs and a model of all visions, the cries of the angels should be regarded as accurate and the doctrine of the function of the great white brotherhood understood as the foundation of the aspiration of the adept. the account of the master of the templi should in particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber

cy of .artistic principles. he is so puritanically conscious of artistic right and wrong, that he can never give us so much as a half-holiday from the ethical culture hall of his aesthetics. whether he is making a creative appearance, as in pavannes, or a critical appearance, as in divisions, he has to impose upon us the propinquity of ferule and desk. either by example or precept he must enforce the doctrine: look in reviews 283 your note-book and write. and like all doctrinaires, mr. pound is exposed to the besetting sin of the half-true or the maybe-true platitude .the mastery of any art is the work of a lifetime. for example. how about the art of lyric poetry, how about sappho and keats and swinburne s early work? again, we must have .direct treatment. mr. pound affirms, and we must .u

crushed out, the worm of sense destroyed past resurrection. this is again filled with deeper meaning than that which appears on the surface. the words .bud. and .worm. form a clue. 49. thou canst not travel on the path before thou hast become that path itself. compare the scene in parsifal, where the scenery comes to the knight instead of the knight going to the scenery. but there is also implied the doctrine of the tao, and only one who is an accomplished taoist can hope to understand this verse (see .the hermit of esopus island. part of the magical record of the beast 666, to be published in the equinox, vol. iii) 50. let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. 51. let not the fierce sun dry one tear of pain before thyself ha

tal .tis on such soil that grows the midnight blossom of buddha, more difficult to find, more rare to view than is the flowers of the vogay tree. it is the seed of freedom from rebirth. it isolates the arhat both from strife and lust, it leads him through the fields of being unto the peace and bliss known only in the land of silence and non-being. the .midnight blossom. is a phrase connected with the doctrine of the night of pan, familiar to masters of the temple .the poppy that flowers in the dusk. is another name for it. a most secret formula of magick is connected with this .heart of the circle. 54. kill out desire; but if thou killest it take heed lest from the dead it should again rise. by .desire. in all mystic treatises of any merit is meant tendency. desire is manifested universall

as master of the temple, it is legitimate to regard this second fragment, so called, as the further instruction; for the master of the temple must leave his personal progress to attend to that of other people, a task from which, 1 am bound to add, even the most patient of masters feels at times a tendency to revolt! 2. the voice of the candidates: shalt not thou, master of thine own mercy, reveal the doctrine of the heart? shalt thou refuse to lead thy servants unto the path of liberation? one is compelled to remark a certain flavour of sentimentality in the exposition of the .heart doctrine. perhaps due to the increasing age and weight of the authoress. the real reason of the compassion (so-called) of the master is a perfectly practical and sensible one. it has nothing to do with the beau

t transform the body into the tree of knowledge. the .tree of knowledge. is of course another euphemism, the .dragon tree. representing the uniting of the straight and the curved. a further description of the tree under which gautama sat and attained emancipation is unfit for this elementary comment. aum mani padmen hum. 4. who shall approach them? who shall first enter them? who shall first hear the doctrine of two paths in one, the truth unveiled about the secret heart? the law which, shunning learning, teaches wisdom, reveals a tale of woe. this expression .two paths in one. is intended to convey a hint that this fragment has a much deeper meaning than is apparent. the key should again be sought in alchemy. the two paths 37 5. alas, alas, that all men should possess alaya, be one with t

regard to perseverance. every cause has its effect. there is no waste. there is no evasion. 48 .tis from the bud of renunciation of the self, that springeth the sweet fruit of final liberation. this is again obscure, as the word .self. means so many things, and though many kinds of type have been employed to spell it, clear definitions of what each type indicates are lacking. it is here, however, the doctrine of the two paths which is taught. on reaching the highest grade of the second order, that of exempt adept, there are two paths open, the right hand and the left. these are described at length in liber 418, and we must refer the student to that book. but the main point is that on the right hand path, stripping self, the adept becomes nemo, the master of the temple, and returns across t

hich only waits the moment when it shall be burnt to ashes. 49. to perish doomed is he, who out of fear of mara refrains from helping man, lest he should act for self. the the equinox 56 pilgrim who would cool his weary limbs in running water, yet dares not plunge for terror of the stream risks to succumb from heat. inaction based on selfish fear can bear but evil fruit. a further warning against the doctrine of inaction. it is extraordinary how the author insists again and against on this point. orthodox buddhism ostensibly teaches that creation of any karma whatever merely perpetuates .sorrow. 50. the selfish devotee lives to no purpose. the man who does not go through his appointed work in life.has lived in vain. this verse repeats the lesson yet once more. it is another way of saying:

BOOK OF JASHAR

written in counterpoint to genesis, and so we must suppose that the author wants us to read it as fiction, not as dogma. indeed, the manuscript may prompt us to ask whether a taboo on using god as a literary character might in some ways limit and weaken our modern fictional literature. but why should anyone use god as a character in a story, if it puts readers on their guard and evokes images of the doctrines that launched a hundred religious wars? it would not be hard to rewrite the narrative without mentioning god "at god's first word" becomes "at first "god put a blessing on noah's porridge" becomes "noah's porridge was remarkably good" etc. but including god in the story serves as an effective literary device for expressing the fundamental importance of events. god serves as a thread

BOOK OF PLEASURE

e world could understand this, the rotten fabric discarded, they would diligently follow the way in their own hearts, there would be no further desire for unity. try and imagine what that implies. may the idea of god perish and with it women: have they not both made me appear clownish? let there be no mistake, purity and innocence is simplicity, happiness is wisdom. what is simple has no duality. the doctrine of eternal self-love. now self-love is explained. it is the completion of belief. the "self" is the "neither-neither" nothing omitted, indissoluble, beyond prepossession; dissociation of conception by its own invincible love is the only true, safe, and free. the desire, will, and belief ceasing to exist as separate. attraction, repulsion, and control self contained, they become the or

CASE PAUL F THE BOOK OF TOKENS

ncluded in this brief commentary. 2 the quotation is from the emerald tablet, supposed to have been written by hermes trismegistus, and is one of the evidences that our author is one of the later qabalists. in the qabalah, the direction below is attributed to gimel, and above to beth. philosophically they refer to the superior and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itsel

name for kether, the crown. the reference to it here is derived from tsatekhakh, tz ch ch" to glare, to be bright, to be dazzling white. this word adds up to 106, the value of the lettername n v n. 5 the book of exodus says that joshua was the son of nun. his father's name signifies "perpetuity. joshua means "the nature of reality is to liberate. the name jesus is a variant of joshua. concerning the doctrine in the succeeding portion of this paragraph, the following comment was given at the time the outline of the text was first received "the attribution of motion to nun becomes more intelligible when it is remembered that the older philosophers used the term motion to designate what is now more commonly called change. thus aristotle enumerates four kinds of motion: first, change of posit

joins the sephirah netzach to the sephirah yesod. this path is called the "natural intelligence, and it is associated, through the letter tzaddi, with the function of meditation. at the time the outline of these meditations was first given, we also received the following comment on the fourth paragraph [164] c o m m e n t on t z a d d i "here is one of the profoundest doctrines of sacred science, the doctrine that the universe owes its existence to the creator's perpetual self-recognition. nature is thus the result of spirit's meditation upon the powers of its own being. the universe is thought into existence, and is maintained in existence by thought. upon this foundation rests the whole structure of practical occultism, and from this doctrine you may understand the importance of meditati

dministrative intelligence. 1 as the final letter of the hebrew alphabet, tav symbolically represents completeness, or the end of manifestation. the letter-name tav, th v, however, subtly conveys the idea which the meditation calls "the end which is without end. for in hebrew the letter v is used as the conjunction" and, so that the letter-name th v suggests "end" by th and "continuation" by v. 2 the doctrine of the fourfold activity of spirit occurs again and again in the qabalah, and is expressed in many ways. the name of god, i h v h, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle

CHAOS MAGICK AND LUCIFERISM

as enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and those who would seek the promethean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the h

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

2] to be sure, african american conjurers were often devoutly religious. william adams, an ex-slave from texas who was interviewed at the age of ninety-one, cultivated a distinguished reputation among his peers for his esoteric interpretations of biblical lore. adams, who was sought after for his healing knowledge, attributed his expertise to the power of god and found sanction for his beliefs in the doctrines of christianity. he believed that "special persons" were chosen to "show de powah" of god, as was written in the gospel of mark. such justifications of practice that were based on the believer's private exegesis of biblical texts were not uncommon for african american practitioners. the black conservative writer george schuyler's elderly grandmother "an able bible student" who lived

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

they have been working together all along to play one side against the other in classic modified hegel fashion while at the same time projecting at the public mind a belief in two deeply opposing forces? pollard's the secret societies of ireland says that the force behind the revolutions of europe had ireland in its sights "these emissaries from france aimed at bringing england low, and spreading the doctrine of world-revolution by means of an alliance between the catholic malcontents of the south and the republican presbyterians of the north" one vehicle for the irish strand of the world-revolution was the irish brotherhood, later the united irishmen, founded by the freemasons, wolfe tone and napper tandy in 1791. the writer and researcher of the eighteenth and early nineteenth century, r

DAVID ICKE THE BIGGEST SECRET

n on all the people, including the nativeamericans. to use the language of the time. with all diligence, care and respect,do provide that the true word of god and christian faith be preached, planted andused, not only within every of the several said colonies and plantations, but also asmuch as they may amongst the savage people which do or shall adjoin us to them orborder upon them, according to the doctrine, rights, and religion, now professed andestablished within our realm of england. if the native americans did not accept the189christian religion, they would have to be forced to, the crown insisted. this was theorder to destroy the culture and knowledge of the native peoples of north americaand also to maintain the white colonists under the vicious yoke of christianterrorism peddled b

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

he believes in jesus christ he would immediately be placed into the visible organization of freemasonry. he would never learn the truth either unless he researched this subject independently. this man wouldn't be considered an adept, or a sage, or on of the elect. those terms are reserved for the members of the invisible organization. you would be one of those who were deliberately lied to about the doctrines of masonry, and given deliberate misinterpretations of its symbols, so that you would merely think you knew the truth "so masonry jealously conceals its secrets and intentionally leads conceited interpreters astray [ibid, p. 105] with that pike completes his instructions to intentionally mislead members of the visible organization. the term "masses" refers to those who are members of

y and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, the god of darkness and evil" instructions to the 23 supreme councils of the world, july 14, 1889. recorded by a.c. de la rive in la femme et l'enfant dans la francmaconnerie universel

DEITUS

nd the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of ice. the age of ice had ended, he said, and a new age of fire ha

DIABOLUS

is would almost certify an extreme from which few would be able to live in accordance to. the evil-hearted, vicious sorcerer akht proclaimed enmity to the divine beings, affection to the demons, the abandonment of the adoration of the divine beings, and the practice of every maimer of demon-worship. denkard here is presented with the essence of what akhtya practiced and suggested that he despised the doctrine of that path, rather than being the inverse by nature of zoroastrianism. by this it can be suggested that akhtya and the yatus practiced with some areas of inverse zoroastrian ritual, they as a whole were operating within their own understood doctrines of magical practice. this can be seen in the later yezidis, who operated according to their own antinomian initiatory structure. the r

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ion, response, feelings, reflected, changeable, fluctuate, protective, mother, nurture, instinctual, domestic, home, care, subconscious memory, parenting, environment, security, babyhood, public opinion, the public, masses, women. luria, isaac: famous jewish kabbalist. his prayers form part of standard jewish prayer books to this day. one of his major interests was said to be in reincarnation and the doctrine of the transmigration of souls- m- macrocosm: the greater world, or universe. distinguished from the microcosm (q.v, with which it corresponds. magick [magic: definitions of this term vary widely. 1) the art of causing change in the manifest world through the unmanifest. 2) the science and art of causing change (in reality or in consciousness) to occur in conformity with will using me

ife: a hypnotic technique in which a person in trance is led to remember or imagine that he or she is remembering events that occurred in previous past lives, when the soul of the person inhabited other physical bodies. often the regressed person and even the therapist conducting the regression do not realize that a trance state has been induced or that suggestions are being given. reincarnation: the doctrine that souls are born, live, die and are re-born into other bodies, either human or animal (see transmigration of souls) after death. relaxation: the first step of true meditation. remanence: occurrence of reactions relating to a bygone material object or condition, as if the object or condition were still present. a term used in dowsing (q.v. retort: in alchemy (q.v, a type of containe

DION FORTUNE MYSTICAL QABALA

t the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we study the many mystical systems of mystical qabala page 12 comparative religion we find that all the illuminati are in agreement upon this point. all men and women who have had practical experience of the spiritual life tell us that they are taught by [page 14] divine beings. we shall be very foolish if we altogether disregard s

h the inferior mother. as we have already seen, binab is the primordial giver of form. malkuth being the sphere of form, the relationship is obvious. that which had its inception in binah has its culmination in malkuth. this point gives us an important clue by means of which to guide our researches among the ramifications of the polytheistic pantheons. the qabalistic system is explicit concerning the doctrine of emanations, whereby the one unfolds into the many, and the many are reabsorbed into the one. no other system is specific upon this point, though in all of them it is hinted under the guise of genealogies. the begettings and matings of the gods and goddesses, by no means always in holy wedlock, give definite indication of the implicit doctrines of emanation and polarity, and are not

overshadows the earthy malkuth. 66. or supposing we arrange the symbols composing the glyph after another manner, which it is the glory of the tree that it enables us to do, and place them as the four elements, citrine, olive, russet, and black, in the sphere of malkuth, and consider the lifeforce descending from kether as operating after the manner of an alternating current of electricity, which the doctrine of alternating polarity teaches us to do, we find that force will sometimes be flowing from malkuth to kether, and sometimes from kether to malkuth. 67. now this is an all-important point when applied to the microcosm, for it teaches us that we need to be in circuit with the earth-soul just as much as with the god of heaven; there is an inspiration that rises up from the unconscious q

DION FORTUNE PSYCHIC SELF DEFENSE

eft us a complete system. the jews, being strictly monotheistic, did not speak of gods, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon as one has emanated another, these two are said to be equilibrated; but when emanation

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

orary papyri in the british museum. the second edition of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371

on. the chief gods mentioned in the pyramid texts are identical with those whose names are given on tomb, coffin and papyrus in the latest dynasties; and if the names of the great cosmic gods, such as ptah and khnemu, are of rare occurrence, it should be remembered that the gods of the dead must naturally occupy the chief place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le c

ia says with reference to the book of respirations applies to the whole class "toutefois, on remarque dans cet crit une tendance la doctrine de la r surrection du corps plus marqu e que dans les compositions ant rieures (catalogue, p. 13. 5. festival songs, iv, 33. 6. ibid, viii, 21, ix, 8. 7. litanies of seker, col. xviii. 8. festival songs, vi, 1. 9. ibid, iii, 18. 10. ibid, ix, 26] p. lv next: the doctrine of eternal life. the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (6 of 6 [8/10/2001 11:23:04 am] sacred texts egypt index previous next the doctrine of eternal life. egyptian belief in a future life. the doctrine of eternal life in the vith dynasty. the ideas and beliefs which the egyptians held in reference to a future existence are not readily to be defined, owi

ting religious texts and in harmonizing the statements made in different works of different periods. some confusion of details also seems to have existed in the minds of the egyptians themselves, which cannot be cleared up until the literature of the subject has been further studied and until more texts have been published. that the egyptians believed in a future life of some kind is certain; and the doctrine of eternal existence is the leading feature of their religion, and is enunciated with the utmost clearness in all periods. whether this belief had its origin at annu, the chief city of the worship of the sun-god, is not certain, but is very probable; for already in the pyramid texts we find the idea of everlasting life associated with the sun's existence, and pepi i. is said to be "th

t sceptres are in thy hand, and thou givest commands unto those whose abodes are secret] p. lvi 2. o ra-tum i-nek sa-k i-nek unas. sa-k pu en o ra-turn, cometh to thee thy son, cometh to thee unas. thy son is this of t'et-k en t'etta thy body for ever.[1] 3. tem sa-k pu penen ausar ta-nek set'eb-f anx-f anx-f o turn, thy son is this osiris; thou hast given his sustenance and he liveth; he liveth, the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (1 of 21 [8/10/2001 11:23:20 am] anx unas pen an mit-f an mit unas pen and liveth unas this; not dieth he, not dieth unas this.[2] 4. hetep unas em anx em amenta setteth unas in life in amenta.[3] 5. au am-nef saa en neter neb ahau pa neheh t'er-f he[4] hath eaten the knowledge of god every [his] existence is for all eter

] this; what he willeth he doeth [what] he hateth an ari-nef not doth he do.[6 [1. recueil travaux, t. iii, p. 208 (ll. 232, 233. 2. recueil de travaux, t. iii, p. 209 (l. 240) 3. ibid, t. iv, p. 50 (l. 445. the allusion here is to the setting of the sun. 4. i.e, unas. 5. see page lix. 6. recueil de travaux, t. iv, p. 61 (ll. 520, 521] p. lvii 6. anx anx an mit-k live life, not shalt thou die.[1] the doctrine of eternal life in the xviiith dynasty. in the papyrus of ani the deceased is represented as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with tmu. in answer to his question "how long have i to live"[2, the great god of annu answers- auk er heh en heh aha en heh thou shalt exist for millions of millio

xxivth chapter, as given in the same papyrus, the infinite duration of the past and future existence of the soul, as well as its divine nature, is proclaimed by ani in the words- nuk su paut ba-a pu neter ba-a pu heh i am shu [the god] of unformed matter. my soul is god, my soul is eternity.[3] when the deceased identifies himself with shu, he makes the period of his existence coeval with that of the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (2 of 21 [8/10/2001 11:23:20 am] tmu-ra, i.e, he existed before osiris and the other gods of his company. these two passages prove the identity of the belief in eternal life in the xviiith dynasty with that in the vth and vith dynasties. but while we have this evidence of the egyptian belief in eternal life, we are nowher

omb, as we know from the words "my body (khat) is buried"[4] such a body was attributed to the god osiris" in the clxiind chapter of the book of the dead "his great [1. recueil de travaux, t. v, p. 43 (l. 304. 2. horrack, lamentations d'isis et de nephthys, paris, 1866, p. 6. 3. already in the pyramid texts we have "rise up, o thou teta! thou hast received thy head, thou hast knitted together thy the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (3 of 21 [8/10/2001 11:23:20 am] bones, thou hast collected thy members" recueil de travaux, t. v, p. 40 (1. 287. 3. book of the dead, chapter lxxxvi, 1. 11. 4. papyrus of ani, pl. vii, 1. 28, and pl. xix, 1. 8] p. lix divine body rested in annu"[1] in this respect the god and the deceased were on an equality. as we have

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

at alchemy has continued to be studied in relatively modern times there can be no doubt. louis figuier in his l alchimie et les alchimistes (1854, dealing with the subject of modern alchemy, as expressed by the initiates of the first half of the nineteenth century, states that many french alchemists of his time regarded the discoveries of modern science as merely so many evidences of the truth of the doctrines they embraced. throughout europe, he said, the positive alchemical doctrine had many adherents at the end of the eighteenth century and the beginning of the nineteenth. reportedly, a vast association of alchemists called the hermetic society, founded in westphalia in 1790, continued to flourish in the year 1819. in 1837 an alchemist of thuringia presented to the societe industrielle

rs, well versed in the wiles of the devil, had their doubts. the bishop of lyons and the narrator, adrien de montalembert, were called in to deal with the evil spirit. after many prayers and formalities, the spirit of alis was found to be an innocent one, attended by a guardian angel. she answered a number of questions regarding her present state and her desire for christian burial, and confirmed the doctrines of the catholic church, notably that of purgatory. the remains of sister alis were conveyed to consecrated ground, and prayers made for the release of her soul from purgatory, but she continued to follow the young nun for a time, teaching her, on her last visit, five secret prayers composed by st. john the evangelist. the alister hardy research centre see religious experience researc

ere in use among medieval encyclopedia of occultism& parapsychology. 5th ed. amulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to protect them against snakebite. this correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, amulets of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also probably an amulet of the priests. indian amulets are numerous, and in buddhist countries their use was universal, especially

ase and decrease, and rules the jinn and protecting spirits. 10. elohim, the source of knowledge, understanding, and wisdom, received by the angel jesodoth, and imparted to the sphere of the earth. the division of angels into nine orders or three hierarchies, as derived from dionysius areopagus, was made in the middle ages, which gave the prevalent division much of its symbolism. with it was held the doctrine of their separate creation; the tradition of the rebellious hierarchy, headed by lucifer, was rendered familiar to society by the epic poetry of john milton. the medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals. angels and giants another leading belief, not so much in

f several massive works on mariology, especially the eminently successful glories of mary (1876) by alphonsus liguori, which became one of the most highly circulated books on mary in modern times. through the nineteenth and twentieth centuries, the role of mary in theology and her place in the devotional life of the church has increased significantly. in 1854, pope leo ix issued the bull defining the doctrine of the immaculate conception. over the next century, there were to be numerous papal encyclicals on mary that would culminate in 1950 with pope pius xii s definition of the assumption of mary (that at the end of her life she was taken body and soul into heaven) as dogma. integral to this expansion of theological and devotional interest in mary are a set of apparitions that began in 18

nd in the correspondence of the metals with the planets, to say nothing of potable gold. it is not known where the ancient arabians derived the sublimer articles of their scientific faith. perhaps they were the conjectures of their ancestors according to the faith. perhaps they had them from the fatimites of northern africa, among whose local predecessors it has been seen that it is just possible the doctrine of the four elements and their mutual convertibility may have arisen. perhaps they drew them from greece, modifying and adapting them to their own specific forms of matter, mercury, sulphur, and arsenic. arabian astrology astrology was also employed by the oracles of spain. al- battani was celebrated for his astronomical science, as were many others; and in geometry, arithmetic, algeb

attempting to regain the throne. the first supported the fatimid prince, al-tayyib. the other supported al- tayyib s brother nizir. unable to regain the throne, the niziriyah moved their headquarters to syria and resumed the underground existence that had been standard in the ismaili community prior to the dynasty in egypt. in expectation of the imminent arrival of the madhi, they also introduced the doctrine of repudiation of the law which the madhi would restore. the effect of this doctrine was to introduce alcohol, and more significantly, hashish use into the community. the word assassin means, literally, hashish user. the niziriyah again moved their headquarters, to the alamut valley in northern persia, and here built a mountain fortress. the men who resided in the fortress smoked hash

leaves the astral world and passes into the mental. however, this rearrangement of the astral body is not inevitable, and those who have learned and know are able at physical death to prevent it. in such cases the change appears a very small one, and the socalled dead continue to live their lives and do their work much as they did in the physical body (see also avichi) sources: mead, george r. s. the doctrine of the subtle body in western tradition. london: john m. watkins, 1919. reprint, wheaton, ill: theosophical publishing house, 1967. powell, arthur e. the astral body and other astral phenomena. london: theosophical publishing house, 1927. astral projection popular term for the ability to travel outside the physical body during sleep or trance, also known as etheric projection or out-o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the magician s possession. it was commonly believed that if the animal familiar of a witch is wounded, the wound will manifest on the witch herself (see werewolf. this is called repercussion. it was also widely assumed that if the magician procures the name of a person he can gain dominion over that person. this arose from the idea that the name of an individual is the same as the person himself. the doctrine of the incommunicable name, the hidden name of the god or magician, has many examples in egyptian legend, usually the deity taking extraordinary care to keep his name secret so that no one might gain power over him. the spell or incantation is connected with this concept. associated with these, to a lesser degree, is magic gesture, usually introduced for the purpose of accentuating th

causeway books, 1974. waite, arthur edward. the book of ceremonial magic. london: william rider& son, 1911. reprint, new hyde park, n.y: university books, 1961. woodroffe, sir john. sakti and sakta. madras, india: ganesh, 1918. magical numbers certain numbers and their combinations were traditionally held to be of magical power, by virtue of their representation of divine and creative mysteries. the doctrines of pythagoras (see greece) furnished the basis for much of this belief. according to his theory, numbers contained the elements of all things, of the natural and spiritual worlds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical blend magazine encyclopedia of occultism& parapsy

tholic faith, homage to the devil, and carnal intercourse with demons. even disbelief in the existence of witches and witchcraft was declared a grave heresy. part ii details the specific practices of witches. part iii sets forth rules for legal action and conviction of witches. the antiquary thomas wright, in his book narratives of sorcery and magic (2 vols, 1851, stated: in this celebrated work, the doctrine of witchcraft was first reduced to a regular system, and it was the model and groundwork of all that was written on the subject long after the date which saw its first appearance. its writers enter largely into the much-disputed question of the nature of demons; set forth the causes which lead them to seduce men in this manner; and show why women are most prone to listen to their prop

tificate in education, 1942. in 1953 he became the chair of the department of education, university of lucknow. he was interested in clairvoyance, telepathy, and psychokinesis, and investigated esp in school children. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. matikon a mystical work printed at frankfurt in 1784, whose theories resemble the doctrines of the brahmins. it speculated about the biblical creation story that before the fall, adam was a pure spirit, a celestial being, surrounded by a mystic covering that rendered him invulnerable to any poison or any power of the elements. the physical body, therefore, is but a coarse husk in which, having lost his primitive invulnerability, a human is sheltered from the elements. in hi

rs (1909.30. after the death of his wife, mead became actively interested in psychic science and sat with several mediums. he died september 28, 1933, and is remembered for the many books he wrote and edited. sources: mead, george r. s. apollonius of tyana. 1901. reprint, new hyde park, n.y: university books, 1966. did jesus live 100 b.c? 1903. reprint, new hyde park, n.y: university books, 1968. the doctrine of the subtle body. 1919. reprint, london: stuart& watkins, 1967. echoes from the gnosis. 1907. reprint, hastings, e. sussex, england: chthonius books, 1987. mcmoneagle, joseph encyclopedia of occultism& parapsychology. 5th ed. 1006. fragments of a faith forgotten. 1900. reprint, new hyde park, n.y: university books, 1960. pistis sophia. london: theosophical publishing society, 1921

bring their lives into closer communion with the divinity of mithra, the neophytes had to pass through seven degrees of initiation, successively assuming the names of raven, occult, soldier, lion, persian, runner of the sun, and father. each of these grades carried with it symbolic garments and masks, donned by the celebrants. the masks represented birds and animals and seem to indicate belief in the doctrine of metempsychosis, or perhaps they point to a remnant of totemic belief. an almost ascetic habit of life was demanded, including prolonged fasting and purification. encyclopedia of occultism& parapsychology. 5th ed. mysteries 1081 before the supplicants entered the higher grades, a ceremony called the sacrament was held where they partook of consecrated bread and wine. believers were

ould be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may see the hymns of cleanthes or orpheus, with the adjuration terminating the golden verses of pythagoras. in our own evocation of apollonius, we used the magical philosophy of patricius for the ritual, containing the doctrines of zoroaster and the writings of hermes trismegistus. we recited the nuctemeron of apollonius in greek with a loud voice and added the following conjuration: vouchsafe to be present, o father of all, and thou thrice mighty hermes, conductor of the dead. asclepius son of hephaistus, patron of the healing art; and thou osiris, lord of strength and vigour, do thou thyself be present too

roversion is ascension, and god is found within. porphyry entered the school of plotinus when it had become an institution of some standing. at first he strongly opposed the teachings of his master, but soon became his most devoted scholar. he directed a fierce assault on christianity, and at the same time launched strictures at paganism, but both forces were too strong for him. porphyry modified the doctrine of plotinus regarding ecstasy by stating that in that condition the mind does not lose its consciousness of personality. he called it a dream in which the soul, dead to the world, rises to a species of divine activity, to an elevation above reason, action and liberty. he believed in a certain order of evil genii, who took pleasure in hunting wild beasts, and others of whom hunted soul

FAUST

n a most crowded, irksome situation. the devils, every one, began a coughing, above, below, at every vent-hole puffing; hell was with sulphurfumes so much inflated and such a gas therefrom was generated, that very soon the earth s flat crust- no wonder!thick as it was, was forced to burst asunder. so now we have a different situation; what s now a peak was once a deep foundation. on this men base the doctrines that they boast, turning the lowest into uppermost. thus from that slavish hot cave did we fare to an excessive lording in free air, an open secret but one well concealed and to the common crowd but late revealed (ephes. 6. 12) faust to me a mountain-mass stays nobly dumb, i ask not wherefore nor from whence it come. when nature in herself her own self founded, the globe of earth she

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

losely to those in the mystical qabalah. the name for the divine presence dwelling among embodied souls in the worlds of matter, for instance, is called shekhinah in the qabalah and sakinat in sufism. it is also used in the qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of purification through selfless service, b

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

nbroken chain to plato. much other evidence could be quoted from his works of ficino's unquestioning belief in the primacy and importance of hermes, and this attitude impressed an early biographer of the florentine philosopher who says that "he (ficino) held it as a secure and firm opinion that the philosophy of plato took its origin from that of mercurius, whose teachings seemed to him closer to the doctrine of orpheus and in certain ways to our own theology (that is, to christianity) than those of pythagoras."2 mercurius wrote many books pertaining to the knowledge of divine things, continues ficino in his preface to the pimander, in which he reveals arcane mysteries. nor is it only as a philosopher that he speaks but sometimes as a prophet he sings of the future. he foresaw the ruin of

amiliarity with the race of demons, knowing that he is issued from the same origin; he despises that part of his nature which is only human, for he has put his hope in the divinity of the odier part.1 (2) egyptian regeneration. the secret discourse on the mountain of hermes trismegistus to his son tat. corpus hermeticum, xiii2; dualist gnosis) tat asks his father, trismegistus, to teach him about the doctrine of regeneration, for he has fortified his spirit against the illusion of the world and is ready for the final initiation. trismegistus tells 1 see below, p. 35. 2 c.h, ii, pp. 200-09; ficino, pp. 1854-6. 28 ficino's "pimander" and the "asclepius" him that regenerated man is born of intelligent wisdom in silence and the seed is the true good, sown in him by the will of god. the man thu

vulge to the masses a teaching entirely filled with the divine majesty. when the fervour of the four men and the presence of god had filled the holy place, the divine love divinus cupido)1 began to speak through the lips of hermes. all descends from heaven, from the one who is the all, by the intermediary of the heaven. attend carefully to this, with full application of your divine intellect, for the doctrine of the divinity is like a torrential flood coming down from the heights with violent impetuosity. from the celestial bodies there are spread throughout the world continual effluvia, through the souls of all species and of all individuals from one end to the other of nature. matter has been prepared by god to be the receptacle of all forms; and nature, imprinting the forms by means of

harmless but weak. the magus who combines natural magic with cabala will be in a different position, for, as pico explains in the apology, there are two kinds of cabala, and one of them is "the supreme part of natural magic' pico, opera, p. 105. 2 ibid, loc. cit. 3 ibid, p. 107. 4* 91 pico della mirandola and cabalist magic the cabala' as it developed in spain in the middle ages had as its basis the doctrine of the ten sephiroth and the twenty-two letters of the hebrew alphabet. the doctrine of the sephiroth is laid down in the book of creation, or sefer yetzirah, and it is constantly referred to throughout the zohar, the mystical work written in spain in the thirteenth century which embodies the traditions of spanish cabalism of that time. the sephiroth are "the ten names most common to

f the zohar and of the mystical commentary on the song of solomon. and g. scholem has pointed out that he seems to refer to abraham abulafia's techniques of letter-combinations.2 the pious and enthusiastic young man above all valued his hebrew and cabalist studies because he believed that they led him to a fuller understanding of christianity, and certified the truth of the divinity of christ and the doctrine of the trinity. his seventy-two cabalist conclusiones are introduced as "confirming the christian religion from the foundations of hebrew wisdom* the sixth conclusion states that the three great names of god in cabalist secrets, within the quaternary name (the tetragrammaton, refer to the three persons of the trinity.4 and the seventh conclusion affirms that "no hebrew cabalist can de

led "by the theologians angelic, and by the philosophers, intelligible; then comes the celestial world, and last the sublunar world which we inhabit.2 he then goes on to draw the parallel with the three worlds of the cabalists, which moses represented symbolically when he divided the tabernacle into three parts.3 particularly in the third book of the heptaplus pico devotes himself to assimilating the doctrines of the "ancient hebrews" to those of dionysius. here he repeats the thomistic definitions of the functions of the 1 merchant of venice, v, i. 2 pico, de hominis dignitate, heptaplus, etc, ed. garin, p. 185. 3 ibid, p. 187. 121 pseudo-dionysius and theology of a christian magus hierarchies and relates their three triadic groups to the three worlds, as follows: we read (that is in caba

ary on genesis) that the firmament is placed in the midst of the waters; and here is indicated to us the three hierarchies of angels. the first and the last (of the hierarchies) is indicated by the waters, those which are above the firmament and those which are below it; the intermediate zone between the two being the firmament. and if we ponder these things we find that they accord perfecdy with the doctrine of dionysius: the supreme hierarchy which, as he says, is given over to contemplation, is figured in the waters above the firmament which are above all action, whether celestial or terrestrial, and praise god with a perpetual music. the intermediate hierarchy, which has celestial functions, is most appropriately indicated by the firmament, that is the heaven itself. the last hierarchy

art, increase and establish the public good, as did their predecessors who were of an opposite way of thinking, or whether they unite with these men to dissipate, squander and devour it, and whilst they discourage works, extinguish all zeal both to perform new works and to conserve old ones.2 in these and other passages against the "pedants" who despise good works (the reference, of course, is to the doctrine of justification by faith) and destroy the good works of their predecessors, 1 spaccio, dial, i (dial, ital, pp. 623-4. 2 ibid, dial. 2 dial, ital, p. 662. 226 giordano bruno in england: the hermetic reform there rises, by a curious kind of double reference, a vision of the pre-reformation english past as nearer to the "egyptian" ideal of law than the present, and the ruins of its tem

FREEMASONS SATANISM AND SYMBOLISM

e new age, p. 240] this explanation of the symbolism of the torch is the luciferian belief that, at the battle of armageddon, lucifer and his forces will defeat jesus christ and then conquer heaven. thus, the torch signifies the belief that lucifer will ultimately defeat jesus christ. masonic author, manley p. hall, 33 degree mason, states that "the torches represent the occult arts and sciences, the doctrines and dogmas by the light of which truth is made visible [hall, freemasonry of the ancient egyptians to which is added an interpretation of the crata repoa initiation rite, los angeles, the philosophers press, 1937, p. 122; emphasis added] we also find it highly inte resting that one of the masonic publishing houses is called the torch press. we also know from history that the statue o

FULLER J F C SECRET WISDOM OF THE QABALAH

ealized in the east. amongst the jews, and christ was of that race, we find it firmly established, and it is not a mere coincidence that the hebrew word sod, which means gmystery h or gsecrets h, has the same numerical value, namely 70, as the hebrew word which represents gwine h; for mystery can intoxicate as well as refresh. the mysteries of the early hebrews were closely guarded by the sons of the doctrine, and it would appear that many of their secrets were derived from egypt and later on from babylonia. we are told that moses was learned in all the wisdom of the egyptians2 and that in the first four books of the pentateuch he has esoterically laid down the principles of the secret doctrine. he initiated seventy elders into the mysteries,3 which they transmitted from mouth to ear. gene

on, and dissolution were locked up in their sacred writings. then came the great dispersion: a small people bereft of nationship was cast into a dissolving world, and almost simultaneously a new cult arose called christianity- a jewish heresy. the reaction on orthodox jewry was instantaneous; for a tension was established which later on led to the persecution of the jews, whereupon the secrecy of the doctrines took on an accentuated form, for self-preservation had now to be added to non-revelation. this led to the growth of oral traditions. the secret doctrines were passed from mouth to mouth and were locked away in the brains of the priesthood and the learned. later, as persecution began to slacken, the written word once again began to appear, and by degrees the qabalah emerged into dayli

ed, that for ages the qabalistic doctrines were not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is

e the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdom of the qabalah page 12 like unto a beautiful woman hidden in the interior of a palace who, when her friend and beloved passes by, opens for a moment a secret window, and is only seen by him; then again retires and disappears for a long time; so the doctrine shows herself only to the elect, but also not even to these always in the same manner. in the beginning, deeply veiled, she only beckons to the one passing, with her hand; it simply depends [on himself] if in his understanding he perceives this gentle hint. later she approaches him somewhat nearer, and whispers to him a few words, but her countenance is still hidden in the thick veil

hat of evil and darkness, and that of the internal spiritual higher world, that of goodness and light. the german philosopher hegel holds that a thing can only exist through its opposite, that the thing and its opposite must arise together, and that eternally, as the complements of a unity; white is not without black, nor black without white, good is not without, nor is evil without good. this is the doctrine of the siphrah d'tzinoothah and the sepher ye'tzeer-ah. at the very beginning of the life germ, dissolution and death oppose its vitality and endeavour to destroy it, and the whole existence of man in this world is a continual struggle to secret wisdom of the qabalah page 37 preserve his vitality. isaiah says, in his magnificent language: gi am yhvh, and there is none else, there is n

tly earth and partly something else, this something else is another thing, and further still that in all probability we are a link between these two things which can only consciously manifest in ourselves, but which evertheless may exist apart from us as a material and a spiritual world or, when united in perfect equilibrium, form god. accepting these possibilities, which are not far removed from the doctrines of the qabalah, then if any one of us could by some process or another know as much about the spiritual world and its possible spheres of power as we know about the material world, surely such a spiritualized person would possess a stupendous power over his less enlightened fellow men, always granted that there is something spiritual within them. it is the source of this spiritual or

evil, because it is beyond good and evil, but which possessing stupendous energy can accentuate good and evil by potentizing them, we will enquire into the conception of religions and will attempt to ascertain whether, in spite of their astonishing differences, they do not possess some common denominator. to look for this common factor we must examine the lives of the masters of religion and not the doctrines of their followers because these doctrines and the activities springing from them consist of a mass of lies and unbalanced movements. also we must clear our minds of all the worldly sciences- ethics, aesthetics, philosophy, etc. we must jettison the symbolic language of the masters, and, having swept clean our minds of the dogmas, rituals, and canons of the churches, we must diligent

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

doo code of menu, which, however, since its earliest conception, has undergone numberless mutilations to suit the purposes of the priests, declares that "the mother is but the field which brings forth the plant according to whatsoever seed is sown" although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea. we must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman

the idea of the sex functions became more and more clearly defined, could not be contemplated except in its dual aspect. so soon, therefore, as the great first cause was separated into its elements, a still higher power was immediately stationed above it as its creator. this creator was designated as female. it was the mother idea even gods could not be produced without a mother. in referring to the doctrines contained in the geeta, one of the sacred writings of the hindoos, faber observes "in the single character of brahm, all the three offices of brahma, vishnu, and siva are united. he is at once the creator, the preserver, and the destroyer. he is the primeval hermaphrodite, or the great father and the great mother blended together in one person" the fact that a trinity in unity, repre

e fire. in the bhagavat geeta the supreme god speaks thus concerning itself "i am the holy one worthy to be known; and immediately adds "i am the mystic [trilateral] figure om; the reig, the yagush, and the saman vedas" it is a unity and still a trinity. this om or aum stands for the creator, preserver, and destroyer or regenerator, and represents the threefold aspect of the force within the sun. the doctrine maintained throughout the geeta is not only that the great life-force represents a trinity in unity, but that it is both female and male. on this subject maurice, in his indian antiquities, says "this notion of three persons in the deity was diffused amongst all the nations of the earth, established at once in regions so distant as japan and peru, immemorially acknowledged throughout

he last flood, which took place in the time of deucalion, the lapse of time, agreeably to the vicissitude of all things, requires a conflagration; and this made them give utterance to the erroneous opinion that god will descend, bringing fire like a torturer"[44 [44] origen against celsus, book iv, ch. xi. the mythologies of all nations are largely founded upon the "religious history" of a flood. the doctrine of a triplicated god saved from destruction by a storm-tossed ark which rested on some local mountain answering to ararat, and which was filled with the natural elements of reproduction, is found amongst the traditions of every country of the globe. in egypt, the destructive agency drives the god into the ark--or into the fish's belly, where he is obliged to remain until the flood sub

wo human beings, a female and a male, will be concealed under a hill, where they will feed upon dew, and will propagate so abundantly that the earth will soon be peopled with a new race of beings. during the catastrophe, the sun will be devoured by a wolf, but before her death she will give birth to a daughter as resplendent as herself, who will go in the same path formerly trodden by her mother. the doctrines of the gothic philosophers, as they appear in the eddas, concerning the eternity of matter, the renewal or succession of worlds, and reincarnation are the same as those taught by pythagoras, the stoics, and other greek schools of thought. brahme or vishnu, resting on the bottom of the sea--a goddess who was symbolized by the self-generating lotus--was in later ages the mysterious cow

ctively. as men die each day, and as every day men are born, this deity is said to die and to be renewed each day; and as he is the sun, or the incarnation of the sun, the rising and setting of this luminary depict the constantly dying and regenerating god of nature, the same as do the changing seasons. a similar idea reappears in their system of the renewal of worlds and reincarnation. regarding the doctrine of the eternity of matter held by the ancients, origen mentions a belief of the egyptians that the "world or its substance was never produced, but that it has existed from all eternity. neither is there any such thing as death. those who perish about us every day are simply changed, either they take on other forms or are removed to some other place. god cannot be destroyed, and as all

l changes so great as this will enable us to see to what a remote age in the deeps of antiquity we must go to find the beginning of civilization in the mesopotamian valley"[53 [53] prehistoric nations, p. 191. although at the time of the building of the tower of babel the worship of a deity in which the male principle was pre-eminent had not become universal, still the facts seem to indicate that the doctrine of male superiority which for ages had been steadily advancing had at length gained the ascendancy over the older religion. the new faith and worship had corrupted the old, and through the conditions which had been imposed upon women, and the consequent stimulation of the lower nature in man, even the adherents of the older faith were losing sight of those higher principles which in p

rophesied that a mortal woman, a virgin, would, independently of the male principle, bring forth a child, the fulfilment of which prophecy would vindicate the ancient faith and forever settle the dispute relative to the superiority of the female in the office of reproduction. thus would the woman "bruise the serpent's head" in process of time not only yonigas, but lingajas as well, came to accept the doctrine of the incarnation of the sun in the bodies of earthly virgins. by lingaites, however, it was the seed of the woman and not the woman herself who was to conquer evil. finally, with the increasing importance of the male in human society, it is observed that a reconciliation has been effected between the female worshippers and those of the male. athene herself has acquiesced in the doct

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

on the history, theory, and practiceof magic_'hethataspiredtoknow'89his three principalworks,dogmeetritueldelahautemagie(1856),histoiredelamagie(1860),andlaclefdesgrandsmysteres(1861),were inaccurate, idiosyncratic,and-utterlyenchanting. theyalsoexercisedan enormous influence on occultists andideasthat were born. of levi's imagination became enshrined as occult dogmas: he reiterated in new forms the doctrine.of 'correspondences('asabove,sobelow; postulated an all-pervading universal medium, the astral light; arguedfor the supremacy in magicof the will; and proclaimed theparallelbetween the letters of the hebrew alphabet and the tarot trumps. all of these ideas were regurgitated, with embellishments, by his successors-not the least of whom was madameblavatsky.waite came upon levi in 1881

event of the grand andholyassemblies which are leading the churches. in more prosaic vein he added that,'itis certainly a greattruththat the divine has made itself abased sothatnone at last shall be leftoutofthe union (letter of may 1905. nicoll utilized allthatwaite had written, and his lectures (which were later printed in his bookthegardenofnuts)putforward many of waite'sownideas-inparticular the doctrineoftheholyassembly, which, nicoll told his audience 'is a testimony catholictoall mysticism. it is concernedwithawithdrawnbrotherhood in whose hands the experimental knowledge ofgodhas remained and has increased. it is the doctrineofthe esotericchurchof the illuminated'(p.69).whathis audience madeofall this isnotrecorded,butthe vision of rows of earnest young ministers, sternly calvinis

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tic society in dublin in1885and joining the esoteric section of the theosophical society in 1888. eastern theosophy, however, held little for him at this time and he was ever suspicious of madame blavatsky'smahatmas; his real interests are evident in his first contribution tolucifer,'irish fairies ghosts and witches, in the introduction to which he reveals his familiarity with paracelsus and with the doctrine of elementals. perhaps it was an elemental who led yeats to mathers, but it was certainly mathers who brought him into the golden dawn, and yeats freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory! and th

ns with a. e. waite and other membersofthe order, and the stimulus given to tales of magic by the continued existence of the golden dawn undoubtedly led to the continuing public demand for machen's own tales.theonly certain case of the ideas and practices of the golden dawn moulding the whole work of an author is that of algernon blackwood. elemental forces, ancient worship, egyptian settings and the doctrinesofkarma and reincarnation that permeate his work may have been drawn from other sources, but they were the stock in trade of the golden dawn and he was an active member for at least ten years. one novel,thehumanchord(1910),isbuilt solely around the desire for forbidden knowledge: the true uttering of the t etragrammaton, the hidden name of god.themagicianofthe storyisa clergyman, impr

t of modem french magi, ragon, the author of several classical books on occult subjects; kenneth mackenzie, author of the masonic encyclopaedia, and frederick hockley, famous for his crystal seeing and his mss. these and other contemporary adepts received their knowledge and power from predecessors of equal and of greater eminence but of even more concealed existence. many of them received indeed the doctrines and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegold

ctrines and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegoldendawnthe doctrines and exoteric management of the r.c. society. but even the revival of mysticism was but a new development of the vastly older wisdom of the kabbalistic rabbis and of.the most ancient of all secret knowledge, the magic of the egyptians, in which the bible itself tells us that moses the founder of the jewish system was 'learned, that is, in which he had been in255 itiated. through the h

GILBERT THE MAGICAL MASON

uld meet with hardly any sign of recognition in the best social or the literary circles of this country; and yet the mere publication in 1614 of a little pamphlet in germany, narrating the mode of foundation and the aims of the rosicrucian order, made such a stir throughout14themagical masoneurope, that even to-day there are extant six hundred tracts for and against the reality and thebonafidesof the doctrines of the order; which tracts were written and printed in germany and france alone, within a hundred years of the issue of the originalfamafraternitatis,or narrative of the establishment of the society of c.r. in estimating the relative importance of so voluminous a literature, we must remember that the era 1600-1700 was far different from the age in which we live.theprinting press, alt

emidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiomnia.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as also the seventh sideandthe two heptagoni, so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god,whohath taught us morethanallmen'swit could have foundout,praised be his holy name.thevault was parted in three parts: theupperpartor ceiling, the wall or side, the gro

much also do they differ in style, and in that case too, one is apologetic, and the other is history or fableat least a narrative. so much for the history of the founding of the order, now what is stated of the tenets? we must presume that an order founded on a basis of philosophy gathered in arabia and africa was not simply a christian one. the claim alsoto magical power negatives the idea that the doctrines were orthodox; and yet we find a profession of christianity running through the volume. we must remember that c.r. began life as a pupil in a cloister, and was the associate in early life of monks: we must bear in mind that out of europe, in the east, christianity was gnostic,22themagical masonand that the gnostics and neo-platonists, although to a roman catholic or protestant decide

reth and makes a sphere or globe whose total parts are equidistant from the centre.there follows theconfessio fraternitatis,written to the learned in europe, and which is said to contain thirty-seven reasons of the purpose and intention of the society. curiously enough, that tract does not contain any series of thirty-seven reasons, or thirty-seven paragraphs, but is a very discursive relation of the doctrines of the fratres. as a whole its tenets differ from those of thefama,and are plainly tinctured with post-reformation ideas, indeed we find the pope called anti255 christ. so that it seems safe to decide that this tract is rather by valentine andrea, the protestant theologian, than by men deeply inspired by the mysticism and magic of a man raised to adeptship by oriental sages. time wil

possess, i should not make public a claim to the possession of them; because i holditat all times absurd for anyone to lay claim to the possession of any abnormal powers which he is not willing to demonstrate, or is not able to show to the public, or at least to all who ask; sothatseeing they might believe,andbelieving understand. may we not then observe a parallel between the promul255 gation of the doctrines of christian rosenkreuz and the establishment of the theosophical society andh.p.b.'sinner group of students? in each case the instruction in mystic philosophy came from the east: in the former case from asia minor, arabia, africa, and notably fez; in the latter from india, tibet, and egypt. in each case the inspiration and actual founding of the order is really due to one alone: in

orn in 1378, of a noble family, and received his education in a cloister. a certain monk,p.a.l.,took him as a companion on a journey to the holy land; they reached cyprus, and there p.a.l. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary of mount carmel where he studied with the wise men, from thence to egypt, to fez and then to spain, learning in all countries the doctrines of their religion and philosophy, and their arts of medicine; and he at last settled down in south germany about the year 1413. after several years spent in the study of the knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who it was noted was not a german) and1.0.,and instructed them fully in the precious results of his travels, and so these four fratre

ill, or to possess such an elixir of life as could enable men to avoid death altogether, or indefinitely, as charlatans have asserted. poets and writers of romance have also shed a halo of unreality about the rosicrucians, as we find in the volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its pledged mem255 bers in the doctrine of human reincarnation, has declared that the law of cause and effect acts in the spiritual, as well asinthe physical world, that man has around him unseen beings related to elemental forces, that man is influenced by the sun, moon and planets, and that special training and the use of certain personal processes will in some students lead to supra-normal spiritual functions and a high

in 1916, frater dr r.w. felkin started for new zealand tothehistory oftherosicrucians 39iiiiitinue the work of the rosicrucians in that colony. the aim of the societas rosicruciana in anglia is:to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosa: crucis of germany, a. d. 1450;and to investigate the meaning and symbolism of all that now remains of the wisdom, art and literature of the ancient world.itis necessary to state that there are societies both at home lind upon the continent of europe, and especially in the united states of america, which use th

GILBERT THE SORCERER AND HIS APPRENTICE

rams, and riddles.rees'cyclopaediahas also an article of fair length on the subject,butit is generally adverse to the claims advanced by the cabbalists. rees gives the following account of the origin of the cabbala 'the jews derive the mysteries contained in the cabbala from adam; and assert that whilst the first man was in paradise the angel rasiel brought him a book from heaven, which contained the doctrines of heavenly wisdom; and that when adam received this book, angels came down from heaven to learn its contents, but that he refused to admit them to the knowledge of sacred things entrusted to himself alone; that, after the fall, this book was taken back into heaven; that after many prayers and tears god restored it to adam; and that it passed from adam to seth.thebook being lost, and

.as thekabaliststhemselves saidthey gotitby divine revelation, and found out afterwards that every science keyed into it,icannot say,butat all events they arrived at the conclusion thatthe:key number of-the entireuniverse was 10, the decad. and as everythinghad tobesetdownsothatthe profane who might chance to light on any of the records or hieroglyphs would not find out. anything, they symbolised the doctrine thus: therewasunity, that is the eternalsilence, because 1 is necessarily alone;itcannot multiply or. divide. directly, however, the unity comes into manifestation, it emanates the ten sephiroth, andnotill any particular order.ifone might symboliseitby an earthly image, when the time for manifestation arose the whole ten sephiroth flashed forth at once. these tenthescienceofnumbers167

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

ncipal theological works are arcana coekstia, his commentary on the books of genesis and exodus, published at london between 1749 and 1756; and vera chrisriana religio, his principal dogmatic work, published at amsterdam in 1771. all of his works have been translated into english. the most noticeable differences between swedenborg s system and most other expositions of christian theology are over the doctrines of the trinity and vicarious atonement. swedenborg also denied the divine inspiration of all of the canonical scriptures, rejecting the poetical books in the old testament and the epistles in the new. avignon he moved to berlin where he became librarian to frederick the great and began to translate the works of swedenborg into french3[3. here he met a polish count, thaddeus leszczy g

GILBERT R A THE MASONIC CAREER OF A

no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly wealth and magnificence; it has turned away its eyes from its objects. but the principles are there, and let us hope that within the ranks of the brotherhood, but witho

n address to the international congress (of spiritualists) in 1898 'papus' referred to the progress of his order, which had added two new martinist 'formations' in england during 189741[41. one of these may well have involved waite, although in 1902 he broke completely with 'papus' when he learned of the bad odour in which the latter was held by orthodox masonic bodies. however his enthusiasm for the doctrines of saint-martin remained and in 1899 he completed a major study which is still the only significant english work on saint-martin42[42. the doctrines of saint-martin are diffuse and difficult to elucidate with any clarity but waite succeeded admirably in his presentation. it is unnecessary here to expound them except to record that waite treated martinism as 'a body of mystic doctrine

and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england well-pleased and anticipating the news that finally reached him early in may 'the helvetian priory in its session of 16 april has agreed to confer upon me the full powers required fo

more glaring inconsistencies of waite's apparent alphabetical arrangement and listing examples of waite's self advertisement, adding the query 'would it not have been better to avoid such direct claims to profound knowledge, leaving the reader to discern it for himself (p. 98[98] slt, p. 208 175. unlike songhurst 'i'uckett concluded his review with praise for waite's position as an authority on 'the doctrine of the great quest in masonry, but as an encyclopaedia 'the work now under consideration does not compare favourably with its predecessors, and, as an exposition of the quest theory, it cannot compete with the same author's secret tradition (p. 180. for waite such comments were wormwood and gall, but he could take comfort in the laudatory reviews by philip wellby in the occult review

GLOBAL FREEMASONRY

materialist philosophy. from ancient egypt to the kabbalah while moses was still alive, the israelites began to create likenesses of the idols they had seen in egypt and to worship them. after moses died, there was less to deter them from backsliding farther into perversity. of course, the same thing cannot be said of all jews, but some of them did adopt egyptian paganism. indeed, they carried on the doctrines of the egyptian priesthood (pharaoh's magicians, that lay at the foundation of global freemasonry fk an ancient egyptian statue of hathor. that society's beliefs, and corrupted their own faith by introducing these doctrines into it. the doctrine that was introduced into judaism from ancient egypt was the kabbalah. like the system of the egyptian priests, the kabbalah was an esoteric

ncient egyptians believed that matter had always existed; in other words, they rejected the idea that matter was created from nothing. the kabbalah asserts the same thing in relation to human beings; it claims that human beings were not created, and that they are responsible for regulating their own existence. to state it in modern terms: the ancient egyptians were materialists, and, essentially, the doctrine of the kabbalah can be called secular humanism. it is interesting to note that these two concepts materialism and secular humanism describe the ideology that has dominated the world over the last two centuries. it is tempting to ask if there are forces who have carried the doctrines of ancient egypt and the kabbalah from the midst of ancient history to the present day. from the templa

ret knowledge of how to master the blind forces of nature for a sociopolitical purpose.39 in short, the humanist societies formed in that period wanted to replace the catholic culture of europe with a new culture that had its roots in the kabbalah. they aimed to create a sociopolitical change to bring this about. it is interesting that, besides the kabbalah, at the source of this new culture were the doctrines of ancient egypt. prof. martin writes: initiates of those early humanist associations were devotees of the great force the great architect of the cosmos which they represented under the form of the sacred tetragrammaton, yhwh.[humanists] borrowed other symbols the pyramid and the all seeing eye mainly from egyptian sources.40 it is quite interesting that humanists make use of the con

. the american historian michael howard describes this secret that is only completely revealed to those masons of the highest degree: why should christians be so critical of freemasonry [t]he answer to this question lies in the "secrets" of freemasonry. if these secrets were readily available to the general public it is doubtful if their meaning would be understood to those who were not versed in the doctrines of occultism and ancient religion. in fact it is doubtful if many of the ordinary lodge members understand what its secrets represent. in the inner circle of masonry, among those who have obtained higher degrees of initiation, there are masons who understand that they are the inheritors of an ancient and pre-christian tradition handed down from pagan times.79 when we look at the writ

GNOSTIC CATECHISM

no light there; there is no secret of the soul enshrined in the recesses of its suggestive ceremonial; whatever it may have been in the past, at the present day it neither is, nor claims to be, more than "a beautiful system of morality veiled in allegories and illustrated by symbols (pp. 214-15. its true principles, according to waite, are these 'the foundation of all transcendental philosophy is the doctrine of interior regeneration, and its end is the perfect man. this also is the foundation, and such the end, of masonry (p. 213. these principles are now obscured, but can yet be recovered 'it has been corrupted by worldly wealth and magnificence; it has turned away its eyes from its objects. but the principles are there, and let us hope that within the ranks of the brotherhood, but witho

n address to the international congress (of spiritualists) in 1898 'papus' referred to the progress of his order, which had added two new martinist 'formations' in england during 189741[41. one of these may well have involved waite, although in 1902 he broke completely with 'papus' when he learned of the bad odour in which the latter was held by orthodox masonic bodies. however his enthusiasm for the doctrines of saint-martin remained and in 1899 he completed a major study which is still the only significant english work on saint-martin42[42. the doctrines of saint-martin are diffuse and difficult to elucidate with any clarity but waite succeeded admirably in his presentation. it is unnecessary here to expound them except to record that waite treated martinism as 'a body of mystic doctrine

and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall of man and the distinctly martinistic flavour which characterized the wording of the doctrine and was apparent also in other parts of this document. on the following day he returned to england well-pleased and anticipating the news that finally reached him early in may 'the helvetian priory in its session of 16 april has agreed to confer upon me the full powers required fo

more glaring inconsistencies of waite's apparent alphabetical arrangement and listing examples of waite's self advertisement, adding the query 'would it not have been better to avoid such direct claims to profound knowledge, leaving the reader to discern it for himself (p. 98[98] slt, p. 208 175. unlike songhurst 'i'uckett concluded his review with praise for waite's position as an authority on 'the doctrine of the great quest in masonry, but as an encyclopaedia 'the work now under consideration does not compare favourably with its predecessors, and, as an exposition of the quest theory, it cannot compete with the same author's secret tradition (p. 180. for waite such comments were wormwood and gall, but he could take comfort in the laudatory reviews by philip wellby in the occult review

GNOSTIC HANDBOOK

and motion pictures have caused ideas to span continents and the world almost with the speed of light. like a prairie fire, the dry grass consumes itself to the roof of the gnostic handbook page 48 hopes of humanity which are blighted, then by the searing infamy of wasted energy and emotion. the soulless ones: cloning of a counterfeit creation. mark.l.prophet. summit university press, l.a. 1981. the doctrine of dominions and principalities is one of the more difficult to explain without sounding extremist and paranoid. it certainly lends itself to dark speculation and conspiracy theories. however, it is a doctrine that is central to a real understanding of the world around us and there is certainly more to come, since the watchers not only live among us but through interbreeding are part

e decadent nature of the modern world and its social and political isms and ologies and demanded a return to old world values, which he felt were epitomised by the teutonic knights, knights who could act as spiritual warriors waging war against the whole corrupt bourgeois modern system. this concept of spiritual warriorship he elucidated most clearly in his radically revisionist book on buddhism "the doctrine of awakening. in the doctrine of awakening evola offers a radical re-assessment of buddhism and indeed of the gnostic handbook page 62 the path to completeness. he argues than the modern monastic approach of buddhism is alien to gautama s original intent and suggests that buddhism was originally a path of action. accordingly evola sees the primal form of buddhism as centred on a warri

elief, evola argues, but from a demand for action. there is no self, so create one, there is no god, so become one. this approach is certainly at odds with much that passes for modern buddhism and yet in these days of navel gazing and armchair occultism, one cannot help but be exhilarated by his call to arms. but a simple call is not all of evola s message, he does not leave us with theory alone. the doctrine of awakening re-evaluates the basic tenets of buddhism and ex-amines them in light of the warrior-priest ethos. rather than advocating a negative detachment whereby life is experienced at an arms distance, evola suggests we experience detachment by "riding the tiger, by flowing with the punches, rather than against them. there is no lifedenying here, more a transcendence achieved amid

heosis or deification. the concept of theosis is found in the writings of many church fathers and is embodied in the initiations described in the secret gospel of mark (refer works of morton smith. the path of the serpent involved secret training, occult techniques and death and rebirth rites, it was both a way of life and a ritualised process (as it is today. there were two paths of survival for the doctrine of theosis. as the gnostic cults came and the gnostic handbook page 89 went the doctrine was passed from one to another and flowered in the cathars and knight templars. from the knight templars the doctrine passed to various esoteric orders and was transmitted via freemasonry and occult traditions. this form of the doctrine of deification sustained the technology and science, but lost

went the doctrine was passed from one to another and flowered in the cathars and knight templars. from the knight templars the doctrine passed to various esoteric orders and was transmitted via freemasonry and occult traditions. this form of the doctrine of deification sustained the technology and science, but lost most of the ethical and religious teachings associated with it. on the other hand, the doctrine was also passed from the gnostic cults to various monastic orders within the orthodox church. here the doctrine took root and became an accepted teaching within the orthodox traditions. it is still taught today within most orthodox communions, however, over the centuries it has lost it context, esotericism and technology and in such an exoteric form exists as little more than a name

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

wner, the chariot is the body. the soul is the charioteer, the mind is the reins and the senses are the steads. katha upanishad. x gnostic theurgy page 50 what is reincarnation? reincarnation is a concept that can be found at the heart of all of the great esoteric systems of the world. indeed, it can be found at the heart of most religions. in the early christian church there were many who taught the doctrine of reincarnation. clement of alexandria, origen, jerome, gregoras, augustine and irenaeus to name but a few. it was only during the council of nicea in 325 ad that the concept of reincarnation became unpopular. this disavowal was coupled with the development of new teachings regarding the trinity, eternal hellfire and purgatory that were imported into the church for political reasons

during the council of nicea in 325 ad that the concept of reincarnation became unpopular. this disavowal was coupled with the development of new teachings regarding the trinity, eternal hellfire and purgatory that were imported into the church for political reasons by emperor constantine. it was only in ad 553 at the second council of constantinople that the church finally and formally condemned the doctrine of reincarnation. in both hinduism and buddhism reincarnation is a central doctrine. in the bhagavad gita, we find krishna expounding the theory of reincarnation to arjuna, a wise and powerful warrior. the fascinating thing about this dialogue is its emphasis on spiritual action. krishna tells does not tell arjuna to abandon the battle and retire to a monastery, but to return and figh

the fruits of life eternal, but is dragged back again, it reverses its course and takes its way back to creeping things and that ill fated soul, having failed to know itself, lives in servitude to noxious and uncouth bodies, in this doom are vicious souls condemned. hermes. while we may not agree to the extent he has taken the concept of reincarnation, this quote does illustrate his acceptance of the doctrine. turning to ancient greece we find a very old tale, a story of proteus, who could change his shape at will. when an old man attempted to grab him, hoping to ascertain his real form, proteus was sleeping as a stone. on being touched he became a plant, when approached again he became a serpent and then transformed into a man and finally a spirit, at which time he flew off into the sky

he high priest in the holy of holies. for the adventists (now seventh day adventists) there was a tabernacle, like that of israel, in the heavens and starting in 1844 jesus began to officiate at the judgement of the dead. this doctrine was evolved in association with complex systems of prophecy taken from the old testament which clearly suggested some esoteric event was to occur around this time. the doctrine of investigative judgement places the seventh day adventists outside the general doctrinal position of many other christian denominations. the theology of the adventists actually offers a fascinating perception of the equinox of the gods. ellen.j.white and the other visionaries of the adventist movement obviously perceived a change in the energies that existed, and even perceived a ch

GOLDEN DAWN RITUALS Z3

other names employed in magical ceremonies as bringing into operation the link with the solar light. notes on the opening exordium of z the great tho-oth is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel wrffm. it is the archangel of rtk in the briatic world. the mercury of the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its ex

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

yrs is your consciousness divorced of personality. this divorcing process is the purpose of the initiation in zen. 223 tan,the balance karma neither punishes nor rewards; it is simply 'the one' universal law which guides unerringly and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causation. h.p. blavatsky, glossary to the key to theosophy the doctrine of karma is plain common sense. aleister crowley, magick without tears after the initiations in pop and zen you will be ready to view the karmic balance that lies in the 17th aethyr, tan. karmic forces can be found in every aethyr below lil but in tan these forces combine to give the impression of a huge scale or balance of these forces struggling endlessly for equilibrium. the govern

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

with his adherents (in matth. 25, 41 the devil has already 'his angels) was banished into darkness. luke 10, 18: ioewpovv top a-aravav? aatpairrjv ix rov ovpavov iteaovta, as the lightning darts into the ground, whereas a falling star usually affords a pleasing image (p. 722. at the same time, this revolt of the devil and his companions must be supposed to have had a higher antiquity. thus arose the doctrine of a satanic empire in rivalry with the celestial, a doctrine that daily met with more acceptance: the evil spirits maybe the weaker side and suffer 'defeat, but they go about enlisting wicked men, and seek thereby to replenish their host. compacts are made with the devil, and he aids his confederates even during their eai'thly life. from another side, the conversion of the heathen it

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

uditum, ex inferiori habet olfactum, ex aqua gustum, ex terra habet tactum. in duritie participat cum lapidibus, in ossibus vigorem habet cum arboribus, in capillis et unguibus decorem habet cum graminibus et floribus. sensus habet cum brutis animalibus. ecce talis est hominis substantia corporea/ ceeation. 567 godfrey, educated at bamberg, and chaplain to german kings, must have heard in germany the doctrine of the eight parts; he brings forward only a portion of it, such as he could reconcile with his other system of the four elements; he rather compares particular parts of the body with natural objects, than affirms that those were created out of these. not one of the four compositions has any direct connexion with another, as their peculiarities prove; but that they all rest on a commo

ow lost to us. even the main idea of the world-tree is all but wanting to it; the only startling thing is the agreement in sundry accessories, the trickling honey (conf. p. 793 n, the gnawed root, the four species of animals. but if there be any truth in these concords of the eddie myth with old eastern tenets, as well as with the way the christians tried to add portions of their heathen faith to the doctrine of the cross; then i take a further step. it seems to me that the notion, so deeply rooted in teutonic antiquity, of the irminsid, that altissima, universalis columna, quasi sustinens omnia (p. 115-7, is likewise nearly allied to the world-tree yggdrasil. as this extended its roots and boughs in three directions (standa a]?ria vega, so did three or four great highways branch out from

. xvii (conf. pp. 439. 630. it hovers with the same buoyancy, appears and vanishes, often it assumes some definite shape in which it is condemned to linger for a time (see suppl. it is a graceful fancy which makes the departing soul either break into blossom as a flower, or fly up as a bird. both these notions are connected with metamorphosis into plants and animals in general, and are founded on the doctrine of metempsychosis so prevalent in early antiquity. immortality was admitted in this sense, that the soul still existed, but had to put up with a new body. its passing into a flower i can only infer. a child carries home a bud, which the angel had given him in the wood; when the rose blooms, the child is dead (kinder-leg, no. 3. in rhesas dainos p. 307, a rosebud is the soul of the dea

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ied. but the very best.and truthful.explanation for our use of the triangle in this fashion is the fact that it was used by the old mystics of egypt and possibly atlantis, to represent the divine (or so-called spiritual) creations of the universe, while the triangle with the point upward was used to represent the material creations of the world (the pyramids of egypt typify the material triangle) the doctrine of the trinity is an after-creation of the old mystical law of the triangle. by comparing the laws given in our temple lectures regarding the two triangles (in the first degree temple monographs) with this doctrine, one will find at once the similarity, as well as an explanation of why the triangle with the point downward represents divine or spiritual creations. throughout the work o

he reproductive process throughout all nature, in all plant and animal life, was a great mystery. that the seed in the ground, or any cell of living matter, could reproduce its kind and assist in maintaining a continuous line of its own species, proved the continuity of all life, or in other words, demonstrated the principle of immortality, through birth, transition, and rebirth. this led them to the doctrine of reincarnation and the crux ansata became the symbol of that belief in immortality. one will see at once that the relation to sex matters was remote and purely incidental, as must be the study of such physical processes in relation to the whole scheme of the continuity of life. the rosicrucians today use the crux ansata as a symbol of immortality and reincarnation exclusively. to th

ogical steps forward from the primary idea to its ultimate conclusion. its weakness is in the premise. the objective reasons by all processes, the subconscious mind tends to reason deductively. reincarnation .the rosicrucian doctrine of reincarnation is unique in some respects, yet it represents the one religious or ethical doctrine more universally held in the world today than any other, because the doctrine is nonsectarian, just, understandable, and revealing. in brief, it is that the soul of man, a divine essence, has as an attribute a memory and consciousness which constitute the personality of the individual ego. this personality is immortal, as the soul essence is immortal. the soul essence is unseparated from the universal cosmic or divine essence, only a part of which resides in ea

HAMIL THE ROSICRUCIAN SEER

dent, w. f. g. of clifton,butbelongs todrcollyerofphiladelphia, and forms the chief feature in hispsychographyorembo4ymentofthought,and also in his lectures, which he delivered at bristol and mostotherlarge towns in england.206therosicrucianseerstate; endued, also, with a prodigious amount of varied knowledge, which he brought, by his peculiar idiosyncracy, to bear in support of dogmas founded on the doctrine of hades, the possibility of a communion with the souls of the departed and the spirit world, particularly the ministry of guardian angels-doctrines which appeared novel to the great body of the protestant faith, though strictly scriptural and strenuously asserted by the ancient fathers and numerous modem author255 ities of the church of england.theclaims of mahomet ]acobbehmen, or sw

dressed by him to you in october,1815-'ifa man will believe nothing which cannot be mathematically demonstrated tohim,-nothingwhich is not beyond the reachofhis limited capacities andpowers,-hemust remain in darkness so long as it is impossible forfiniteto comprehendinfinite.'i am still engaged upon the subject with thec.a, and through him receive that by faith, which reason could never give me.ifthe doctrine could be demonstratedbyargument, professor newman's earnestly writtenworks-'thesoul,itssorrowsanditsaspirations,'and'thephasesoffaith'-wouldnot still remain unanswered; for i cannot receive the much lauded'eclipseoffaith'as ananswer;-indeed,i do not think an effectual antidote to his views can be given, except by him.thathe will ultimately do so, i believe, from the response given to

ublished by yourselves. tuesday, r zth september, 1854. invoked the crowned angel.thecrystal veiled, and the crowned angel appeared. isaid:-ihave just perused an american work, pub- lished by a society of believers in spirit manifestations at st louis, ohio, containing a statement of their having challenged the rev. n.c.rice, d.o, to publicly discuss two sets of propositions,-the first containing the doctrines as generally accepted by protestant and other dissenting christians, the second embodying the views and theorems laid down by the members of the society in their endeavour to establish an 'harmonial philosophy:-unfortunately,drrice, instead of openly and candidly declining thecorrespondencewithrobertowen167find words sufficient to express my own conviction of the great benefit result

ir powers so great, that no means can be formed of stopping them by tests or questions.ifone place is shut, they find another opened, perhaps larger and more convenient 'you as a man can do more under my guidance than i can spiritually 'will you write a work to the society, denouncing their spirits as evil..give the passages from your minutes, and quote the answers you have received in support of the doctrine of truth.correspondencewithrobertowen161death of christ, they will be saved everlastingly.12.-doesnot true and undefiled religion consist in a neverceasing desire and action to promote the happiness of man and of all created life, to the extent of the knowledge and power given to the individual by the creator?c.a.-thatis a part of true religion; but not the vital part. question bymrow

n my book 'i have long been desirous of penetrating the mysteries of the--order of r.c. will you give me the formula, or does your book contain it''itdoes 'as i have now one hour to spare, shall we commence with a page of chapter- of your ms 'i have not got it with me''ifi devote next friday evening to it will you bring the book with you?'140therosicrucianseercatholic religion. 1 no more believed the doctrines 1 professed, the sanctityofvows that 1 took, than 1 did in my competency to give absolution for money or my efficiency in obtaining the intercessionofsaints that 1 ridiculed 'i was soon after death aware of my sin, and with a consciousness of all my offences, with a knowledge of the right and a desire to obtain it, and through it peace and rest. 1 have remained as 1 died, and 1 am to

theosophistsinthe 1 890s. 5theirwins were granted a great favour as hockley normally refused to loan his crystal mss. cagliostro was the main spirit raised by the irwins in their scrying experiments. 6 see note2of letter 19.7comtedegabaliswas written by abbe montfaucon de villars and first publishedinparis in 1670.thehero of the novel meets the comte de gabalis, a german qabalist, who teaches him the doctrine of elemental spirits, adding a new dimension by describing the meeting of elemental spirits and mortals.thenovel was not associated with rosicrucianism until two english translations appeared in 1680. 8 nicholas culpeper,theenglishphysitian(165;2)characterized as astrological botany derived from aristotle. william salmon,botonolo255gia,(1710. maynard is untraced.43 [no address [undate

HEAVEN HELL

times of egyptian civilization. these formulae &c, are interspersed with others of later periods, and it seems as if, at the time when the "pyramid texts" were cut into stone, these religious compositions were intended to contain expressions of pious thought about the hereafter which would satisfy both those who accepted the ancient indigenous beliefs, p. 4 and those who were prepared to believe the doctrines which had been promulgated by the priests of the famous brotherhood of ra, the sun-god, who had made their head-quarters in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests

ods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 that the souls of the righteous flew into the boat of ra is a very old one, but the doctrine in the form in which it was developed by the priests of amen can never have been universally accepted in egypt, for it was not sufficiently material to satisfy any but the educated classes. the great kings of the xviiith and xixth dynasties, being convinced that their military successes were due to the influence and operation of amen-ra, dutifully accepted the instructions of the prie

am-tuat was composed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet, and in fact about all the fundamental principles of the religion of osiris as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of gates known to us is found inscribed on the alabaster sarcophagus of seti i, 1 king of egypt about b.c. 1375, p. 86 and it consists of two

HELENA BLAVATSKY NIGHTMARE TALES

a hideyeri belonged to the great temple of tzionene, a buddhist monastery, famous not only in alljapan, but also throughout tibet and china. no other is so venerated in kioto. its monks belong to the sect ofdzeno-doo, and are considered as the most learned among the many erudite fraternities. they are, moreover,closely connected and allied with the yamabooshi (the ascetics, or hermits, who follow the doctrines oflao-tze. no wonder, that at the slightest provocation on my part the priest flew into the highest metaphysics,hoping thereby to cure me of my infidelity. no use repeating here the long rigmarole of the most hopelessly involved and incomprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the

human weaknesses, i felt a craving for something akin to nightmare talesii- the mysterious visitor32 fortune-telling! i had gone so far as to forget the first principle of my doctrine- the only one calculated tocalm our sorrows, to inspire us with a useful submission, namely a rational resignation to the decrees of blinddestiny, with which foolish sensibility causes us so often to be overwhelmed- the doctrine that all isnecessary. yes; forgetting this, i was drawn into a shameful, superstitious longing, a stupid, disgracefuldesire to learn- if not futurity, at any rate that which was taking place at the other side of the globe. myconduct seemed utterly modified, my temperament and aspirations wholly changed; and like a weak, nervousgirl, i caught myself straining my mind to the very verge

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e kamaloka and devachan 133 on the fate of the lower principles 133 why theosophists do not believe in the return of pure "spirits" 135 a few words about the skandhas 142 on postmortem and postnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature of manas 170 the doctrine is taught in st. john's gospel 172 on the mysteries of reincarnation 183 periodical rebirths 183 what is karma? 186 who are those who know? 199 the difference between faith and knowledge, or blind and reasoned faith 201 has god the right to forgive? 205 what is practical theosophy? 209 duty 209 the relations of the t.s. to political reforms 213 on self-sacrifice 217 on charity 222 pag

e it his business so to expound the thousand tenets of all these various sects as to show they had all originated from one and the same source, and tended all to one and the same end. if the writer on ammonius in the edinburgh encyclopedia knows what he is talking about, then he describes the modern theosophists, their beliefs, and their work, for he says, speaking of the theodidaktos: he adopted the doctrines which were received in egypt (the esoteric were those of india) concerning the universe and the deity, considered as constituting one great whole; concerning the eternity of the world and established a system of moral discipline which allowed the people in general to live according to the laws of their country and the dictates of nature, but required the wise to exalt their mind by c

nown, along with the greatest philosophers and sages of greece and the west, to have included under the designation of wisdom and divine science all knowledge, for they considered the base and origin of every art and science as essentially divine. plato regarded the mysteries as most sacred, and clemens alexandrinus, who had been himself initiated into the eleusinian mysteries, has declared "that the doctrines taught therein contained in them the end of all human knowledge" were plato and clemens two knaves or two fools, we wonder, or-both? q. you spoke of "persecution" if truth is as represented by theosophy, why has it met with such opposition, and with no general acceptance? a. for many and various reasons again, one of which is the hatred felt by men for "innovations" as they call them

eing disturbed. it prefers an easy-going, unexacting lie to the greatest truth, if the latter requires the sacrifice of one's smallest comfort. the power of mental inertia is great in anything that does not promise immediate benefit and reward. our age is preeminently unspiritual and matter of fact. moreover, there is the unfamiliar character of theosophic teachings; the highly abstruse nature of the doctrines, some of which contradict flatly many of the human vagaries cherished by sectarians, which have eaten into the very core of popular beliefs. if we add to this the personal efforts and great purity of life exacted of those who would become the disciples of the inner circle, and the very limited class to which an entirely unselfish code appeals, it will be easy to perceive the reason w

man. when pressed to answer "the exalted one maintained silence" buddha gives to ananda, his initiated disciple, who inquires for the reason of this silence, a plain and unequivocal answer in the dialogue translated by oldenburg from the samyutta-nikaya: if i, ananda, when the wandering monk vacchagotta asked me "is there the ego" had answered "the ego is" then that, ananda, would have confirmed the doctrine of the samanas and brahmans, who believed in permanence. if i, ananda, when the wandering monk vacchagotta asked me "is there not the ego" had answered "the ego is not" then that, ananda, would have confirmed the doctrine of those who believed in annihilation. if i, ananda, when the wandering monk vacchagotta asked me "is there the ego" had answered "the ego is" would that have served

ll of them (of souls; those which are nearest the earth, descending to be tied to mortal bodies, palindromousi authis, return to other bodies, being desirous to live in them. in the zohar, the soul is made to plead her freedom before god: lord of the universe! i am happy in this world, and do not wish to go into another world, where i shall be a handmaid, and be exposed to all kinds of pollution. the doctrine of fatal necessity, the everlasting immutable law, is asserted page 54 the key to theosophy- hp blavatsky.txt in the answer of the deity "against thy will thou becomest an embryo, and against thy will thou art born" light would be incomprehensible without darkness to make it manifest by contrast; good would be no longer good without evil to show the priceless nature of the boon; and s

ts" the "messengers of mercy" who are sent, bishop mant tells us: to fulfill good for salvation's heirs, for us they still grieve when we sin, rejoice when we repent yet it becomes evident that if all the bishops the world over were asked to define once for all what they mean by soul and its functions, they would be as unable to do so as to show us any shadow of logic in the orthodox belief -ooo- the doctrine is taught in st. john's gospel q. to this the adherents to this belief might answer, that if even the orthodox dogma does promise the impenitent sinner and materialist a bad time of it in a rather too realistic inferno, it gives them, on the other hand, a chance for repentance to the last minute. nor do they teach annihilation, or loss of personality, which is all the same. a. if the

of both the spiritists and the spiritualists, in their entirety? a. not in their entirety, but only with regard to their respective fundamental beliefs. both rely on what their "spirits" tell them; and both disagree as much with each other as we theosophists disagree with both. truth is one; and when we hear the french spooks preaching reincarnation, and the english spooks denying and denouncing the doctrine, we say that either the french or the english "spirits" do not know what they are talking about. we believe with the spiritualists and the spiritists in the existence of "spirits" or invisible beings endowed with more or less intelligence. but, while in our teachings their kinds and genera are legion, our opponents admit of no other than human disembodied "spirits" which, to our knowl

IRISH WITCHCRAFT AND DEMONOLOGY

re five knights and numerous p. 27 nobles, that there was in the city a band of heretical sorcerers, at the head of whom was dame alice. the following charges were laid against them. 1. they had denied the faith of christ absolutely for a year or a month, according as the object they desired to gain through sorcery was of greater or less importance. during all that period they believed in none of the doctrines of the church; they did not adore the body of christ, nor enter a sacred building to hear mass, nor make use of consecrated bread or holy water. 2. they offered in sacrifice to demons living animals, which they dismembered, and then distributed at cross-roads to a certain evil spirit of low rank, named the son of art. 3. they sought by their sorcery advice and responses from demons

hurch" 1 from this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. in 1324 the kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of petronilla. in 1327 adam dubh, of the leinster tribe of o'toole, was burnt alive on college green for denying the doctrines of the incarnation and the holy trinity, as well as for rejecting the authority of the holy see. 2 in 1335 pope benedict xii wrote a letter to king edward iii, in which occurs the following passage "it has come to our knowledge that while our venerable brother, richard, bishop of ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretic

ISIS UNVEILED

ofqkoaed to rerealcd doctrine" otetnmincdl cotmeil if 1870 "giadc the chuich! who* i> it" i kmf btnry vi, i. i in the united states of america sixty thousand (60.428) men are paid salaries to teach the science of god and his relations to his creatures. these men oontract to impart to us the knowledge which treats of the existence, character, and attributes of our creator; his laws and government; the doctrines we are to believe and the duties we are to practise. five thousand (5141) of them' with the prospect of 1273 theological students to help them in time, teach this science according to a formula prescribed by the bishop of rome, to five million people. fifty-five thousand (55,287) local and traveling ministers, representing fifteen different denominations* each contradicting the other

acts which they have exhumed, since the enfranchisement of science, will lose nothing by repetition. besides, we propose to examine these facts from a different and perhaps rather novel point of view: that of the old philosophies as esoterically understood. these we have barely glanced at in our first volume. we will use them as the standard by which to comi)are christian dogmas and miracles with the doctrines and pheno- mena of ancient magic, and the modem 'new dispensation' as spirit- ualism is called by its votaries. since the materialists deny the phenom- digitizecoy google "the church! where is ft' 8 ena without investigatioq, and aince the theologians in admitting them offer us the poor choice of two palpable absurdities the devil and miracles we can lose little by applying to the th

ar 0. don pmquale di pnncuda: diteorti id sommo ponufiee pio ix. i, p. 341. 10. w. b. glmdrtone: ronu aad iht nemti fomon* in bd^ioit, p. im(^wechea td pope piui dc: london, 1s75. digitizecoy google 8 isis unveiled couaborateara that "the writings in favor of spiritiialism are under the ban; and he advises them to let it be known that" to frequent spiritual circles with the intention of accepting the doctrine, is to apostatize from the holy church, and assume the risk of excommunication; finally, says he "publish the fact that the teaching of no spirit should prevail against that of the pulpit of peter, which is the teaching of the spirit of god himself! aware of the many false teachings attributed by the roman church to the creator, we prefer disbelieving the latter assertion. the famous

gle 84 isis unveiled irenaeua, not the adept of the esseoes, the obscure reformer from galilee. we see him under the disfigured nato-philoneaa mask, not as when the disciples heard him on the mount. so far then the heathen philosophy had helped them in the building of the principal dogma. but when the theurgists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unrav

ould be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopted the inductive method; and this method became its death-kndl. of all things on earth, logic and reasonid>le explanations were the most hateful to the new religion of mystery; for tbey threatened to unv^ the whole groundwork of the trinitaiian conception; to apprise the multi- tude of the doctrine of emanations, and thus destroy tjte unity of the whole. it could not be permitted, and it was not. history records the cariri-like means that were resorted to. the universal doctrine of emanations, adopted from time immemwial by the greatest schools which taught the kabalistic, alexandrian, and oriental philosophers, gives the k^ to that panic among the christian fathers. that spirit

, and were in existence b^ore the second principle, then the anthropomorphized son is at best an emanation like themselves, and cannot be god hypostaiwiuy any more than our visible works are ourselves. that these metaphysical subtleties never entered into the head of the honest-minded, sincere paul, is evident; as it is fur- thermore evident, that like all learned jews he was well acquainted with the doctrine of emanations and never thought of corrupting it. how can any one imagine that paul identified the son with the father, when he tells us that god made jeaus "a luiie lower than the angel" barewt, ii, 9) sjs.a a, little hiiiher\iiaji moaea "for this man was counted worthy of more ^ory than moses" hd>reui, iii, 3. of what or how many forgeries, interpolated later in the acts, the father

their narratives with the names of the apostles or of disciples contemporaneous with the latter* commenting upon the subject, a. franck, the learned hebrew scholar of the institute and translator of the kabala, expresses the same idea "are we not authorized" he asks "to view the kabala as a predous remnant ot religious philosophy of the orient, which, trans' ported into alexandria, got mixed with the doctrine of hato, and under the usurped name of dionysius the areopagite, bishop of atiiens, con- verted and consecrated by st. paul, was thus enabled to penetrate into the mysticism of the medieval ages* says jacouiot" what is then this religious philosophy of the orient, which has penetrated into the mystic symbousm of christianity? we an- swer: this philosophy, the traces of which we find a

he word was no longer called the 'heavenly man' the primal adam kadmon, but became the logos christ and was made as old as the 'ancient of the ancient' his father. the concealed wisdom became identical with its emanation, the divine thouqht, and had to be regarded as co-equal and co- etemal with its first manifestation. if we now stop to consider another of the fundamental dogmas of christianity, the doctrine of atonement, we may trace it as easily back to heathendom. this comer-stone of a church which had believed her- self built on a firm rock for long centuries, is now excavated by science, and proved to have come from the gnostics. professor draper shows it as hardly known in the days of tertuuian, and as having "originated among the gnostic heretics" we will not permit ourselves to co

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e poised stones simply mark burial-places, or foolish conclusions of shallow and incompetent antiquaries. the basilidans were called by the orthodox docet, or illusionists. the deity of the gnostics was called abraxas in latin, and abrasax in greek. their last state, or condition for rescued sensitive entities, as they termed souls, was the pleroma, or fulness of light. this agrees precisely with the doctrines of the buddhists or bhuddists. the regulating, presiding genius was the pantheus. the pythagorean record quoted by porphyry (vit. pythag) states that the numerals of pythagoras were hieroglyphical symbols by means whereof he explained ideas concerning the nature of things. that these symbols were ten in number, the ten original signs of the zodiac, and the ten letters of the primeval

material, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the founders of magical knowledge in the east, and the discoverers of the gods; also the doctrines of the fire-philosophers, and of the rosicrucians, or illuminati, who taught that all knowable things (both of the soul and of the body) were evolved out of fire, s strange ideas of the fire-philosophers. 75 and finally resolvable into it: and that fire was the last and only-to-be-known god: as that all things were capable of being searched down into it, and all things were capable o

upright stones (menhirs, monumental crosses, and architectural perpendiculars of every description, and, generally speaking, all erections conspicuous for height and slimness, were representatives of the sworded, or of the pyramidal, fire. they bespoke, wherever found, and in whatever age, the idea of the first principle, or the male generative emblem. having given, as we hope, some new views of the doctrine of universal fire, and shown that there has been error in imagining that the persians and the ancient fire-worshippers were idolaters simply of fire, inasmuch as, in bowing down before it, they only regarded fire as a symbol, or visible sign, or thing placed as standing for the deity, having, in our preceding chapters, disposed the mind of th reader to consider as a matter of solemnit

whitehall is the royal white palace of england. the white rose was the unfortunate rose (and the conquered one) of the contending two roses in this country. this is again a singular fact, little as it has white a magic colour. 179 been remarked. we will pursue this strange inquiry just a little further, and see if the lights of rosicrucianism will not afford us a measure of help; for it is one of the doctrines of the rosicrucians that the signatures, as they call them, of objects have a magical marking-up and a preternatural effect, through hidden spiritual reasons, of which we have no idea in this mortal state, in other words, that magic and charming, through talismans, is possible; common sense being not all sense. the colour white is esteemed both of good and of bad augury, according to

ht to* there is no such thing as pain or pleasure, radically; without a medium which makes it pain or pleasure. and both are only disturbance, made pain or pleasure from without. our pain may be pleasure in another differently-constituted nervous method (or medium of) existence. our pleasures may be pains (or penalties) elsewhere. this possibility, which is the foundation of supernaturalism or of the doctrine of the intelligent population of the elements proves that pain and pleasure, and the countless shades between them, necessitate the idea of body, or of capacity, of some kind or other: because capacity is state, and state is material. so says paracelsus; so says van helmont; so says jacob boehm. nothing can be anything, unless it is fixed in something material. 320 the rosicrucians. b

d all his other disciples, who lay upon jesus bosom; who, while peter tardily advanced, flew, borne on the wings of virginity, to the lord; and, penetrating into the secrets of the divine nativity, was emboldened to declare what preceding ages had been ignorantof. in the beginning was the word. and the word was with god, and the word was god. reynardi opera, vol. viii. p. 252. if the disciples of the doctrine of evolution, or selection of the fittest, are right if your darwins, your huxleys, your herbert spencers, your leweses, your dense unimaginative men (only specious philosophers, are correct in their deductions of correlation bowing-out god* as it were (in sublimity of fools not mad presumption, exterior of his own creation then reverence, and devotion, and martyrdom, and the sacredne

note on the sacti puja. power means the good goddess, maya maia (i.e. delusion. she is also called bhagala, vagula, bagala-mukhi. she has neither images nor pictures. the girl in the indian sacred, secret temple rites, who figures as the representative of sacti, is the supposed embodiment of the goddess offered for worship. the word sacti corresponds to genius, or sylph of the rosicrucian creed. the doctrine of guardian angels and of patron saints is conveyed in these hindoo meanings in the machinery of the sylphs. during puja, the yogini is supposed to be in an exalted visionary state (guy na nidra) wherein, like the sibyls among the ancients, and the modern clairvoyantes, she answers questions in a delerious manner, and is supposed to be for the time inspired. foreign quarterly review

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ticular analyzes and translates quite a number of sy paragraphs (according to gruenwald s numbering) 1-3, 5-8, 10-11, 13-14, 37-38, 40, 43, 47-48, 51, 56, 60-61. other articles by peter hayman (aka a. p. hayman and a. peter hayman) include sefer yesira and the hekhalot literature, in jerusalem studies in jewish thought, vol. vi, nos. 1- 2, edited by joseph dan. jerusalem, hebrew university, 1987. the doctrine of creation in sefer yesira: some text-critical problems, in rashi 1040-1990, edited by gabrielle sed-rajna. paris: les editions du cerf, 1993 [see page 15 for a description of hayman s critical edition and translation of sy] a most disappointing piece by david meltzer, a reader s guide of kabbalah, appeared in gnosis magazine 3 (fall/winter 1986/7. listed there is a rendition of sy w

the new translation is supplemented by lengthy explanations, complete with diagrams and tables. with its somewhat rosicrucian tone, reiss reinterpretation, has been written more for the thinker or seeker than for the academic. alas, his historical and conceptual summaries are often misleading and frustratingly lacking in nuance, e.g, his statement, the knowledge that we call kabbalah is based on the doctrine and teachings of isaac luria, who was born in jerusalem during the 16th century( ancient secrets, page 87; reiss does go on to mention the zohar and moses de leon. in an excerpt from an interview with the author of ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed* dr. reiss begins to understand why god chose the aleph, mem, and sheen to be the moth

part which was rejected by subsequent research he regarded kabbalah as a uniquely important jewish phenomenon. this diagnosis of the role of kabbalah is strikingly similar to scholem s famous perception of the role of kabbalah as a vital component of judaism (kabbalah: new perspectives, p. 8) waite, arthur edward. the holy kabbalah: a study of the secret tradition in israel as unfolded by sons of the doctrine for the benefit and consolation of the elect dispersed through the lands and ages of the greater exile. london: williams and norgate ltd, 1929; reprinted new hyde park: university books, 1960. this title incorporates a. the doctrine and literature of the kabbalah. london: theosophical publishing company, 1902. b. the secret doctrine in israel. a study of the zohar and its connections

entury doctor whose medical tracts on herbal prescriptions came to be overshadowed by his cosmological writings, in particular sefer hakhmoni. donnolo brought together jewish and non-jewish ideas about astronomy and astrology, but fell short of creating a unified, organized system. further on donnolo s commentary, see elliot r. wolfson, the theosophy of shabbetai donnolo, with special emphasis on the doctrine of sefirot in his sefer hakmoni, in jewish history, vol. 6, nos. 1-2 (haifa: haifa university press, 1992; and joseph dan, medieval jewish influences on renaissance concepts of harmonia mundi, in aries (new series, vol. 1, no. 2 (leiden: brill, 2001. saadia gaon s commentary on sy, tafsir kitab al-mubadi, referred to so often, has still not been published english. the promising but mi

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

n jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 9 gfrom transmission to writing: hinting, leaking, and orthodoxy in early kabbalah. h also circulating in provence in the early-to-mid 1200s were the writings of the iyyun (contemplation) school. the kabbalah of these strange texts is quite different from the doctrines which developed into classical kabbalah. see ek (p. 26, translations on pp. 43-56) and ok (pp. 309-363, and especially mark verman fs study, the books of contemplation: medieval jewish mystical sources (albany: state university of new york press, 1992, which includes translations of several major texts of this group. on the iyyun school, see. dan, joseph. the eunique cherub f circle:

wledge and closed 20081 8 knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. idel, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds upon the doctrine of the shemittot (cosmic cycles. references: ok pp. 460-75; and g. scholem, on the kabbalah and its symbolism, pp. 77-86. 6. sefer ha-yashar [shy] scholem placed this tract gin the circle of the kabbalists of gerona in approximately 1260. h indeed, it is generally believed that shy was written by a kabbalist who attempted to render his kabbalistic ideas more acceptable. and accessible

or is a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham abulafia.kabbalist and prophet: hermeneutics, theosophy and theurgy [sources and studies in the literature of jewish mysticism, 7. culver city: cherub press, 2000. this work incorporates the following articles: 1. gthe doctrine of the sefirot in the prophetic kabbalah of abraham abulafia, h parts i and ii, in jewish studies quarterly, vol. 2, no. 4 and vol. 3, no. 1 (tubingen: mohr siebeck, 1995 and 1996. 2. gmystical rationalization of the commandments in the prophetic kabbalah of abraham abulafia, h in perspectives on jewish thought and mysticism, edited by a. ivry, e. wolfson, and a. arkush (1998. 2. b. j

the jewish quarterly review, vol. 93, nos. 1.2 (philadelphia: university of pennsylvania, july.october 2002. kaplan, aryeh. meditation and kabbalah. pp. 122-4 (excerpt of shekel ha-kodesh. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and moses de leon on menstruation, h ajs review, vol. 28, no. 2 (cambridge: association for jewish studies, 2004. margoliouth, george. gthe doctrine of ether in the kabbalah, h in jewish quarterly review, vol. 20 (1908. wolfson, elliot. gmystical realization of the commandments in sefer ha-rimmon, h in hebrew union college annual, vol. 59 (cincinnati: 1988. gmystical-theurgical dimensions of the commandments in sefer ha- rimmon, h in approaches to judaism in medieval times i, edited by david r. blumenthal [brown judaic studies, no

s been addressed by moshe idel.9 he critiques the gprevailing assumption in the academic field h that kabbalah is ga relatively homogeneous mystical phenomenon, more theoretical than practical. h idel fs primary target is, of course, scholem and his notion that kabbalah is defined, and thus unified, by a certain gcore question, h namely, the mystery of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to essential papers on kabbalah, lawrence fine attempts to set up a working definition for kabbalah starting with a rejection of the gpopular, noncritical use of the term h as referring to all gesoteric and occult phenomena, past and present. h10 fine pre

. dan and f. talmage (cambridge: association for jewish studies, 1982. 9. gdefining kabbalah: the kabbalah of the divine names, h in the mystics of the book: themes, topics, and typologies, edited by r. a. herrera (new york: peter lang, 1993. 10. if one were to pick up any of a number of popular books on kabbalah, one might come away with the impression that kabbalah was primarily, if not solely, the doctrine of the sefirot, or divine emanations. in fact, kabbalah involves a rich array of concepts and techniques, not the least of which are various types of letter and name mysticism (though many of the hermeneutic conventions concerning words and letters, such as gematria, are more accurately considered rabbinic, not kabbalistic. topics are diverse: the progression of cosmic cycles, mystica

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

less, the reasonable and rigorous premise from the beginning of the 17th century up to the 20th century, a premise that all sciences relied on, is that all things are machines. it is true that most people do not feel like machines in their daily lives, hence the inconsistency between the scientific worldview and the way people actually lead their lives. modern medicine, modern psychiatry, and all the doctrines that research the human mind and nervous system leave no room for the assumption that people have free will. rav laitman: what you are saying implies that physicists, too, did not want to cope with a non-mechanical system. yet, the discoveries that arose from the experiments forced us to acknowledge that there is another force that abrogates the deterministic results we had anticipat

LAITMAN M THE KABBALAH EXPERIENCE

iver, and i begin to feel like the taker. that sensation of charity eradicates any pleasure i might receive. q: isn t it important that the homeowner prepared everything out of the kindness of his heart? a: it s not important. even if the homeowner wants to give us everything, we would still remain the receiver and the creator, the giver. we cannot compensate for that difference. only if we study the doctrine introduced by kabbalah will our problem be solved. the essence of the doctrine is that there is the creator, the homeowner, who has a desire to give. as we see, he, too, has a need: he hungers for our joy. he suffers if we are not happy, just as the guest suffers when the feeling of shame stops him from eating the delicacies. at that point, everything depends on the guest. can he enjo

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

n might be entirely shut off from the lower part of the man fs body. 318. in the meaning of masonry bro. wilmshurst writes: 319. masonry is a sacramental system, possessing, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold man. the trian

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ght, and confirmed in the writings of masonic scholars. 2 the egyptian mysteries 50. the message of the world-teacher 51. in the hidden life in freemasonry i have described to some extent the form and meaning of freemasonry as i knew it in egypt about six thousand years ago. that form was largely due to the birth of the world teacher among the egyptian people about 40,000 b.c. when he taught them the doctrine of the hidden light. it may be well to sketch briefly the history of the nation from that period up to 13,500 b.c, where i took it up in the previous book. 52. the authentic history of egypt, as determined by modern scholars, begins with the first dynasty, which was founded by mena or manu about 5,000 b.c- the dates are variously given. it is considered that the pyramids of gizeh, whi

alism 299. with the tremendous impetus given by the coming of the lord the mysteries received a greater inspiration than had been theirs since the days of moses. part of the mystic teaching belonging to them later passed into writing, and in the kabbala we find fragments of the symbolic knowledge which was once the exclusive property of the initiates. so close are the analogies between certain of the doctrines of the kabbala and those of the earlier degrees of masonry that it has been supposed that kabbalistic students were responsible for the introduction of speculative masonry into our modern craft. the student of occultism does not hold this view, for he knows that our speculative rituals belong in substance to a far older past than the eighteenth century, and that they perpetuate the t

eemasonry, i, 64) 302. the skeleton of this body of doctrine has reached us in the symbolism of masonry, although along so different a line; and in the kabbala we may find a clue to much that is obscure in our modern rituals. 303. the spiritualization of the temple 304. two mystical concepts found in the zohar relate directly to our subject- the spiritualization of the temple of king solomon, and the doctrine of the lost word, both of which have their roots in the egyptian mysteries, as we have already seen. king solomon s temple formed the physical basis for a vast structure of mystical speculation and inquiry; for its measurements and proportions were held to have a relation to those of the universe, and all the sacred objects which it contained had their macrocosmic and microcosmic inte

s made by using the consonants jhvh, and intercalating the vowels from the word adonai) the tradition looks forward to a future when time or circumstances shall have restored the genuine method of pronunciation, and man will return to the god from whom he came forth, able to utter the word in all its mighty power, to command the forces latent in his own divinity. 308. all this was interwoven with the doctrine of the logos, the word of god, expounded so admirably by philo, and known to all christians from the opening words of the gospel of s. john; for the whole tradition of the divine word is derived from the mysteries of egypt. the true tetragrammaton was not the name of god in hebrew, but another and far more ancient word, which has ever been known to initiates of high degree. a christia

of the teaching that was given through the various myths. when people outside pressed for information, and would not be put off, the officials permitted so much to be revealed. 320. the origin of the greek mysteries 321. the original founder of the greek mysteries was orpheus, who was an incarnation of the same great world teacher who had come to egypt in 40,000 b.c. as thoth or hermes, to preach the doctrine of the hidden light. but now the method of his message was different; for it was spoken to a different race. 322. about 7000 b.c, he came, living chiefly in the forests, where he gathered his disciples around him. there was no king to bid him welcome, no gorgeous court to acclaim him. he came as a singer, wandering through the land, loving the life of nature, her sunlit spaces and her

ion with light and the sun; the legends of the shepherds with their gifts and adoration, the flood, and the ark; the representation in art of the fiery chariot, the drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed upon abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common

be possible to reconstruct them, and certain traditions about them have passed down and become incorporated into various modern degrees. 690. the royal order of scotland 691. the most important of the bodies inheriting part of the templar tradition is the royal order of scotland, though it is in reality the result of the interaction of several lines of masonic descent. as i have said on page 124, the doctrines which the knights templars brought with them from france when their order was suppressed in their native country were intermingled with those of more than one of the existing scottish rites. those who founded it, or at least developed its teaching, appear to have been thoroughly eclectic, for in addition to the two sources above indicated they seem to have assimilated a certain amoun

the close study necessary to its comprehension; for within it are contained some of the deepest secrets of spiritual alchemy. 704. the authorship of these pamphlets has always been a matter of speculation. they have all been attributed to johann valentine andreas, a cultured and travelled german scholar of the seventeenth century, who was much interested in secret societies, and was a follower of the doctrines of paracelsus. the arguments for and against his authorship are very ably given by bro. a. e. waite in his real history of the rosicrucians, and in his recent work, the brotherhood of the rosy cross, in which, however he may mistake, in our opinion, as to the real purpose and aims of the original order (the existence of which he denies) he has nevertheless brought together a mass of

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

nd is extended beyond what it can possibly reach, the divination will be unlawful and superstitious. this negative judgment derives ultimately from deuteronomy 18:10, mistranslated by jerome to say, let there not be found among you him who observes dreams. see also demons; incubi and succubi; nightmares for further reading: alger,william rounseville. the destiny of the soul. a critical history of the doctrine of a future life. new york: greenwood press, 1968. edward, paul, ed. the encyclopedia of philosophy. new york:macmillan, 1967. macgregor, geddes. angels.ministers of grace. new york: paragon house publishers, 1988. magill, frank n, ed.masterpieces ofworld philosophy. new york: harpercollins, 1990. maritan, jacques. the sin of the angel. an essay on a re-interpretation of some thomisti

ult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned after the ageless wisdom mystery schools constitute the principal subjects of bota s teachings and practices, which, like in other occult orders, have as their major objective the promotion of the welfare of humanity. the meaning of the welfare of humanity is embodied in a seven-pointed pr

n the twelfth century. catharism arose in the eastern mediterranean region during the middle ages and spread slowly westward. among its most important groups were the albigensians, who were militarily destroyed in the early 1200s by the only successful medieval crusade, which began in 1209. cathars were distinguished from other medieval heretic groups for rejecting such basic christian beliefs as the doctrine of incarnation, christ s two natures, the virgin birth, and bodily resurrection. they also repudiated the church hierarchy and sacraments, particularly baptism of water and matrimony, and followed an ascetic lifestyle that included celibacy, vegetarianism, and even ritual suicide.most cathars accepted only the new testament, which they read in its catholic version. the universe was se

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

ated cities. one of the bodies of ruins was uncovered near harappa; hence this civilization is sometimes referred to as the harappan civilization. 116 hinduism because their written records were apparently composed on perishable materials, we know very little about them or about their religious beliefs. scholars have, however, surmised that some of the basic beliefs of classical hinduism, such as the doctrines of reincarnation and karma, are probably harappan in origin. one of the reasons we know so little about the harappans is that around 1,500 b.c.e (some indian scholars say much earlier) a group of aggressive pastoral peoples from central asia invaded india through the northern mountain passes, conquered the harappans, and destroyed whatever records might have remained from the origina

exposition of milton s theological creed. his conception of god, of christ, and of the angels and devils presented in paradise lost is the same as the one presented in de doctrina christiana (christian doctrine, which contains milton s disdainful opinion of conventional dogmatisms about questions for which no sure answer is possible. paradise lost can be considered a restatement in poetic form of the doctrines that will finally justify god and indict man, whereas paradise regained constitutes a presentation of milton s ideal of christian virtues, obedience, temperance, and the scorn of worldly glory. paradise lost has many points in common with the christian doctrine. for instance, in both the treatise and the epic milton says that angels 176 mind control, satanic are spirits and sons of g

eansing. the church cautiously embraced the notion that the prayers and other actions of the living could shorten the time the deceased spent in purgatory. as a merciful intercessor, the virgin mary became queen of purgatory to whom prayers for the deceased were addressed. this role led more or less directly to the medieval cult of mary. as is well known to those familiar with the history, it was the doctrine of the role the living could play to rescue souls from purgatory that set the stage for the protestant reformation. islam embraced the zoroastrian notion of purgatory as an afterdeath realm in which all human beings reside between death and judgment 220 the pyx, a.k.a. the hooker cult murders day. when people die, they remain in a sort of interworld (barzakh, a realm located closer to

ng the fallen angels. 1967. new york: free press, 1971. ronner, john. know your angels: the angel almanac with biographies of 100 prominent angels in legend and folklore, and much more. murfreesboro, tn:mamre, 1993. witches of eastwick (1987 (kobol collection/warner brothers) zoroastrianism in the history of religions zoroastrianism has been an unusually fruitful faith, exercising an influence on the doctrines of other religions disproportionate to its size. it was founded in ancient persia (modern-day iran) in about 1000 b.c.e (some sources say much earlier) by the prophet zoroaster, and was the official religion of the area until the muslims took over the area. a relatively small body of zoroastrians, who are called parsis in the subcontinent, survive in contemporary india. the religion

LIBER ALEPH

, adjuring his gods that this (which i have myself here above declared unto thee) was the truth concerning the nature of woman. but i being but a youth, and headstrong, and being enraptured in love of women, and admiration of them, and worship, delighting in them eagerly, and learning constantly from them, nourished by the milk of heir mystery, as it should be for all true men, did resist angrily the doctrine of that most holy man of god. and because (as it was written) he was a vowed virgin from his birth, and had no commerce with any in the way of carnality, i disabled his judgment herein, as if he, being a fish, had disallowed the flight of birds. but i, o my son, am not wholly ignorant of women, save as all mem must be in the limitation of their nature, for the number of my concubines

LIBER CCXLII AHA

n from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate

in at last. marsyas. admitted, o thou astute and subtle-witted! yet one.loose, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! aha! 35 let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun fs ensanguine dart spear-bright in my blazi

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ally, ftis a clumsy monster. essentially, it seems to involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface-question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond my own poor attainments, and hardly impregnable to the simple reflection that all mathematics is conventional, and not essential; relative, and not absolute. we go deeper and deeper, then, it seems, from the one into the many. our primary proposition depends no longer upon itself, bu

LIBER LVII

ob, beaugoth ratzephim assattar shegopi yeshuah thakelo .i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. 4 [the quote from genesis, in jacob.s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article. t.s] on the qabalah 7 the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah .the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the

it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropriate: i go there: if the objects which then appear to my spiritual vision are harmonious therewith, it is a test of their truth. so also, to construct a talisman, or to invoke a spirit. the methods of discovering dogma from sacred words are also numerous and important: i may mention (a) the doctrine of sympathies: drawn from the total numeration of a word, when identical with, or a multiple or submultiple of, or a metathesis of, that of another word (b) the method of finding the least number of a word, by adding (and readding) the digits of its total number, and taking the corresponding key of the taro as a key to the meaning of the word (c) the method of analogies drawn from the

arned from the translation of the zohar by s. liddell macgregor mathers, and his introduction thereto, though for those who have latin and some acquaintence with hebrew it is better to study the kabbala denudata of knorr von rosenroth, in despite of the heavy price; for the translator has distorted the text and its comment to suit his belief in a supreme personal god, and in that degraded form of the doctrine of feminism which is so popular with the emasculate. the sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent

LIBER LXVII THE SWORD OF SONG

.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop..a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away. a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an

i guess this very super-consciousness.59 miracles follow as a dower; but ah! they used that fatal power and lost the spirit in the act. this may be fancy or a fact; at least it squares with super-sense or .spiritual experience. you do not well to swell the list of horrid things to me imputed by calling me .materialist. at least this thought is better suited to western minds than is embalmed among the doctrines of mohammed, the dogma parthenogenetic* as told me by a fat ascetic. he said .your worthy friends may lack you late, but learn how mary was immaculate. i sat in vague expectant bliss. the story as it runs is thus (i quote my eastern friend60 verbatim) the virgin, going to the bath, found a young fellow in her path, and turned, prepared to scold and rate him .how dare you be on me enc

ote 1. from such possibility of misinterpretation in our own bodies. compare the longevity of a bone with that of a corpuscle. but it is this .substratum. universe, which must not be confounded with the substratum, the arguments for whose existence berkeley so utterly shattered,1 which may conserve memory for a period greatly exceeding that of one of its particular avatars. hence the .jataka. but the doctrine is not very essential; its chief value is to show what serious difficulties confront us, and to supply a reason to struggle to some better state. for if nothing 1 without an elaborate analysis of the ideas involved in the ding an sich of kant, and of h. spencer.s definition of all things as modes of the unknowable, i may point out in passing that all these hypotheses are as sterile as

ints that are offered by these interesting but not overuseful metaphysical speculations. v. karma. the law of causation is formally identical with this. karma means .that which is made. and i think it should be considered with strict etymological accuracy. if i place a stone on the roof of a house, it is sure to fall sooner or later; i.e, as soon as the conditions permit. also, in its ultimation, the doctrine of karma is identical with determinism. on this subject much wisdom, with an infinite amount of rubbish, has been written. i therefore dismiss it in these few words, confident that the established identity can never be shaken. vi. the ten fetters or sanyoganas. 1. sakkaya-ditthi. belief in a .soul. 2. vikikikkha. doubt. 3. silabbata-par- reliance on the effim sa cacy of rites and and

LIBER SAMEKH

roof of perfection. if the adept is to be any wise conscious of his angel, it must be that some part of his mind is prepared to realize the rapture, and to express it to itself in one way or another. this involves the perfection of that part, its freedom from prejudice and the limitations of rationality so-called. for instance, one could not receive the illumination as to the nature of life which the doctrine of evolution should shed, if one is passionately persuaded that humanity is essentially not animal, or convinced that causality is repugnant to reason. the adept must be ready for the utter destruction of his point-of-view on any subject, and even that of his innate conception of the forms and laws of thought* thus, he may find that his angel considers his gbusiness h or his glove h t

LUCIFERIAN SORCERY

e my being to the path from which my blood dictates. by the mysteries of the goat and the serpent i come to thee. i walk now the witches sabbat path, reborn under the luciferic shadows and promethean light! cain, wanderer of the desert dawn, embraces now my way, which is our way, that thy mysteries are revealed through dedication! shaitan asmodeus belial lilith hecate eko, eko lucifer" 14 much of the doctrine of the order of phosphorus flows from the grimoires the book of the witch moon, yatuk dinoih, azothoz, nox umbra, shades of algol, the goetic grimoire, the book of cain, the toad rite and outer materials from the fraternitas saturni and other elements which unites the witches sabbat craft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

ant to the order, and its works. while some may find interest in the witchcraft tradition developed within toph, some may find especial interest in the medieval black magick systems worked with through the group. finding a strength and beauty in the left hand path allows a balanced and positive ascent into the high mysteries of the goddess and god forms from which flows our inherent myth. much of the doctrine of the order of phosphorus flows directly from the grimoire the book of the witch moon, whic h unites the luciferian witchcraft with the dark and shadow elements of sorcery and magick. written by michael ford, the book of the witch moon is a dangerous tome of black magick that offers a direct gnosis for the individual, while considering they are of stable mind. another avenue of doctr

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

lytical instruments and not on good common sense alone. an excellent example of a good commonsense explanation that betrayed humans for centuries is that of a flat earth. even though the ancient greeks had demonstrated more than 2,000 years ago, using clever observational and mathematical techniques, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the present. in these maps, continents whose shapes are incorrect are clustered and surrounded by a ring of water, the universal ocean that marked the boundaries of our planet. thus, a flat earth became an indisputable f

ne worshipping a bear totem and the other having a tiger totem, may have fought in ancient times, with the bear clan winning. we saw that a literal interpretation of the bible and the quran must preclude any kind of evolutionary continuum between all life-forms: humans have a god-given soul whereas animals, plants and others do not. this belief is not held in buddhism (or hinduism, which, through the doctrine of reincarnation, posits that a mind (or soul) can occupy many types of physical bodies. further, for buddhism, in contrast to christianity, there is no idea of a supreme divine force influencing events in the world or impinging upon the lives and destinies of humans. on the contrary, what happens in the world and what happens to us all follows from within us: our destinies follow fro

ermore, creationist activists do not represent the positions taken by mainstream religious denominations; they are religious fundamentalists. for example, the roman catholic church is not opposed to the theory of evolution by natural selection, nor is it opposed to the big bang theory. church officials learned much from the galileo affair more than 350 years ago and are no longer intent on mixing the doctrine of the faith with scientific matters. much has been made about the communication of cardinal christoph scho nborn, archbishop of vienna, to the new york times on july 7, 2005. in it, the cardinal said that the catholic church does not accept neo-darwinism. it now seems that the cardinal may have overstepped his authority to speak in the name of the church. in fact, pope john paul ii d

organic or mineral compound that accelerates chemical reactions. chloroplast: a cellular body found only in plants and where photosynthesis takes place. chloroplasts contain dna. chromosome: a cellular structure composed of dna and proteins. clade: a branch of a phylogenetic tree. clone (v: to isolate and make numerous copies of a single gene or a small set of genes from an organism. creationism: the doctrine that states that god created the universe and life. intelligent design and creationism are very similar, if not identical. cultural evolution: changes that occur over time and geographic space in cultural practices. cystic fibrosis: a genetic (heritable) disease characterized by the malfunctioning of lungs. darwinism: a term rarely used today by scientists that refers to evolution by

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

al and real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals with such abstract subjects as cosmology, theology, and the nature of being; logic, which deals with the laws governing rational thinking, or, as it has been called "the doctrine of fallacies; ethics, which is the science of morality, individual responsibility, and character--concerned chiefly with an effort to determine the nature of good; psychology, which is devoted to investigation and classification of those forms of phenomena referable to a mental origin; epistemology, which is the science concerned primarily with the nature of knowledge itself and the q

rn by the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired ph do's mentality that he named one of the most famous of his discourses the ph do. ph do was succeeded in his school by plisthenes, who in turn was followed by menedemus. of the doctrines of the elean sect little is known. menedemus is presumed to have been inclined toward the teachings of stilpo and the megarian sect. when menedemus' opinions were demanded, he answered that he was free, thus intimating that most men were enslaved to their opinions. menedemus was apparently of a somewhat belligerent temperament and often returned from his lectures in a badly bruised c

a declaration which he proved by the following logic "all things belong to the gods; the gods are friends to wise persons; all things are common amongst friends; therefore all things belong to the wise" among the cynics are monimus, onesicritus, crates, metrocles, hipparchia (who married crates, menippus, and menedemus. the cyrenaic sect, founded by aristippus of cyrene (435-356? b.c, promulgated the doctrine of hedonism. learning of the fame of socrates, aristippus journeyed to athens and applied himself to the teachings of the great skeptic. socrates, pained by the voluptuous and mercenary tendencies of aristippus, vainly labored to reform the young man. aristippus has the distinction of being consistent in principle and practice, for he lived in perfect harmony with his philosophy that

rates, aristippus journeyed to athens and applied himself to the teachings of the great skeptic. socrates, pained by the voluptuous and mercenary tendencies of aristippus, vainly labored to reform the young man. aristippus has the distinction of being consistent in principle and practice, for he lived in perfect harmony with his philosophy that the quest of pleasure was the chief purpose of life. the doctrines of the cyrenaics may be summarized thus: all that is actually known concerning any object or condition is the feeling which it awakens in man's own nature. in the sphere of ethics that which awakens the most pleasant feeling is consequently to be esteemed as the greatest good. emotional reactions are classified as pleasant or gentle, harsh, and mean. the end of pleasant emotion is pl

ed into three major parts--the old, the middle, and the new academy. among the old academics were speusippus, zenocrates, poleman, crates, and crantor. arcesilaus instituted the middle academy and carneades founded the new. chief among the masters of plato was socrates. plato traveled widely and was initiated by the egyptians into the profundities of hermetic philosophy. he also derived much from the doctrines of the pythagoreans. cicero describes the threefold constitution of platonic philosophy as comprising ethics, physics, and dialectics. plato defined good as threefold in character: good in the soul, expressed through the virtues; good in the body, expressed through the symmetry and endurance of the parts; and good in the external world, expressed through social position and companion

ith it--apollonius of tyana and moderatus of gades. neo- pythagoreanism is a link between the older pagan philosophies and neo-platonism. like the former, it contained many exact elements of thought derived from pythagoras and plato; like the latter, it emphasized metaphysical speculation and ascetic habits. a striking similarity has been observed by several authors between neo-pythagoreanism and the doctrines of the essenes. special emphasis was laid upon the mystery of numbers, and it is possible that the neo-pythagoreans had a far wider knowledge of the true teachings of pythagoras than is available today. even in the first century pythagoras was regarded more as a god than a man, and the revival of his philosophy was resorted to apparently in the hope that his name would stimulate inte

s. the zenith of scholasticism was reached with the advent of albertus magnus and his illustrious disciple, st. thomas aquinas. thomism (the philosophy of st. thomas aquinas, sometimes referred to as the christian aristotle) sought to reconcile the various factions of the scholastic school. thomism was basically aristotelian with the added concept that faith is a projection of reason. scotism, or the doctrine of voluntarism promulgated by joannes duns scotus, a franciscan scholastic, emphasized the power and efficacy of the individual will, as opposed to thomism. the outstanding characteristic of scholasticism was its frantic effort to cast all european thought in an aristotelian mold. eventually the schoolmen descended to the level of mere wordmongers who picked the words of aristotle so

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

MEANING OF MASONRY

are not communicable at all, because they transcend the power of communication. it is well to emphasize then, at the outset, that masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absur

stage is that our present system is not one coming from remote antiquity: that there is no direct continuity between us and the egyptians, or even those ancient hebrews who built, in the reign of king solomon, a certain temple at jerusalem. what is extremely ancient in freemasonry is the spiritual doctrine concealed within the architectural phraseology; for this doctrine is an elementary form of the doctrine that has been taught in all ages, no matter in what garb it has been expressed. our own teaching, for instance, recognizes pythagoras as having undergone numerous initiations in different parts of the world, and as having attained great eminence in the science. now it is perfectly certain that pythagoras was not a mason at all in our present sense of the word; but it is also perfectly

moment still) help to make masonry for them a vital factor, and a living, serious reality, rather than a mere pleasurable appendage to social life. to state things briefly, masonry offers us, in dramatic form and by means of dramatic ceremonial a philosophy of the spiritual life of man and a diagram of the process of regeneration. we shall see presently that philosophy is not only consistent with the doctrine of every religious system taught outside the ranks of the order, but that it explains, elucidates and more sharply defines, the fundamental doctrines common to every religious system in the world, whether past or present, whether christian or non-christian. the religions of the world, though all aiming at teaching truth, express that truth in different ways, and we are more prone to e

d symbol and its deeper import does not appear upon the surface of the ritual itself. this is partly in correspondence with human life itself and the world we live in, which ale themselves but allegories and symbols of another life and the veils of another world; and partly intentional also, so that only those who have reverent and understanding minds may penetrate into the more hidden meaning of the doctrine of the craft. the deeper secrets in masonry, like the deeper secrets of life, are heavily veiled; are closely hidden. they exist concealed beneath a great reservation; but whoso knows anything of them knows also that they are" many and valuable" and that they are disclosed only to those who act upon the hint given in our lectures" seek and ye shall find; ask and ye shall have; knock a

epared and our understandings carefully trained, they are unlikely ever to participate in the real secrets and mysteries of masonry at all, however often we may watch the performance of external ceremonial or however proficient we may be in memorizing the rituals and instruction lectures. the first stage, the first conception of what masonry involves, is concerned merely with the surface-value of the doctrine; with an acquaintance with the literal side of the imparted knowledge which we all obtain upon entering the craft. beyond this stage the vast majority of masons, it is to be feared, never passes. this is the stage of knowledge in which the craft is regarded as a social, semi-public, semi-secret community to which it is agreeable and advantageous to belong for sociable or even for ulte

tage of knowledge in which the craft is regarded as a social, semi-public, semi-secret community to which it is agreeable and advantageous to belong for sociable or even for ulterior purposes; in which the goal of t he mason's ambition is to attain office and high preferment and to wear a breastful of decorations; in which he takes a literal, superficial and historic view of the subject-matter of the doctrine; in which ability to perform the ceremonial work with dignity and effectiveness and to know the instruction catechisms by heart, so that not a syllable is wrongly rendered, is deemed the height of masonic proficiency; and where, after discharging these functions with a certain degree of credit, his idea is often to have the lodge closed as speedily as may be and get away to the relaxa

by means of experimental processes of initiation of which our present ceremonies are the faint echo. it is far beyond my present scope to describe any of these great systems or the methods of initiation they employed. but in regard to them i will ask you to accept my statement upon two points (1) that although these great schools of the mysteries have long dropped out of the public mind, they, or the doctrine they taught, have never ceased to exist; the e nmity of official ecclesiasticism and the tendencies of a materialist ic and commercial age have caused them to subside into extreme secrecy and concealment, but their initiates have never been absent from the world; and (2) that it was through the activity and foresight of some of these advanced initiates that our present system of specu

under signs and symbols" which are still perpetuated in the masonic order. something of these signs and symbols, as well as the purpose of the masonic system as a whole, has already been outlined in previous papers. in the present notes it is proposed to extend the consideration of the subject in greater detail. the instruction lectures associated with each degree of the craft purport to expound the doctrine of the system and interpret the symbols and rituals. but these lectures themselves stand in similar need of interpretation. indeed, they are contrived with very great cunning and concealment. their compilers were confronted with the dual task of giving a faithful, if partial, expression of esoteric doctrine and at the same time of so masking it that its full sense would not be underst

MICHAEL FORD WITCHMOON

) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of the flesh, or earth, to that of choronzon. approach this daemon with caution, for there can be hell to pay if any spirit is invoked without care. 73 73 shaitan -the adversary

danced in the passion of the night. i awoke refreshed and very happy to a beautiful morning, and immediately took to writing the account from which this description is drawn. this is one of the more significant sabbaths that i have attended. this lineal inheritance of the witch cult is to grow once again, and flourish as in many ages since the beginning of the human race. we know within ourselves the doctrine which we cannot write in words. i am trying to capture the essence as much as i can, a gateway to this experience, embodied in the grimoire now in your hands. sabbat invocation samael, serpent of the elder powers, great father of cain and dweller upon the earth: i seek knowledge that my desire shall bring to birth elementals of fire and water. lord of sabbath and lord of the circle, i

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

rs, for wenow know and have at hand the sumerian and akkadian documentation which enabled the captivityjews to compile their ancestral story. what we know is that their biblical account was not an accuratetranscript of ancient records, but a strategically compiled set of documents which distort the annals ofthe original scribes in order to establish a new cultural and religious doctrine. this was the doctrine ofthe one godjehovaha doctrine born out of fear that was contrary to all tradition and historicalrecord in the contemporary and preceding environments (p. 120)ankh-f-khonsuthe priest prince that ruled 2170 b.c. and who opened and held a dragon court.english freemasonic debaclethe english masonic system, which was extensively revised in the eighteenth century, adopted anexclusively wes

n race which invaded the three planetary systems. opposing the demons was thehindu god shiva, who possessed a powerful weapon that he fired at the enemy airships from his own.theodosius ithe new christian teachings were given a great boost at the end of the fourth century a.d. by eastroman emperor theodosius i. theodosius issued at least eighteen laws aimed at punishing those peo-ple who rejected the doctrines established by the nicene council. he made christianity the official statereligion and closed down many pagan temples by force. he ordered armies to burn down the famousalexandrian library(p. 148)justinianby the middle of the sixth century a.d, the death penalty came into use against the heretics and pagans.a campaign of genocide was ordered by east roman emperor, justinian, to more

changed to unprotect the ignorant dullards who decided to try andrun the show. silly rabbit. kids need love, not psychotherapy and psycho-cybernetic control. i trust youwill find the following to be of use in your overall investigations (v aldamar v alerion)540 bubonic plague engulfs the roman empire until 592. 553 justinian convenes the second synod of constantinople, issuing a decree that bans the doctrine ofpast lifetimes or reincarnation, as well as removal of all veiled references to pre-existence from reli-gious documents.567 gregory of tours reports that just before the bubonic plague invaded the auvergne region offrance, three brilliant lights appeared around the sun and the heavens appeared to be on fire. 590 another historian reports that bright lights in the sky precede the pla

enetic manipulation325 appendix f: general chronology of events 1774 scheele discovers chlorine gas. 1775 king george issues his proclamation of rebellion. 1775 continental congress authorizes respective states to issue paper currency in defiance of britain.the british respond by printing counterfeit money and flooding the u.s. with it. 1776 adam weishaupt infiltrates the bavarian masonic lodges. the doctrine of the illuminati encom-passes: abolition of ordered government, private property, inheritance, nationalism, family, religion,marriage, morality, and communal education of children. 1776 roughly 85% of citizens in the united states have independent livelihoods. 1776 american colonies of britain declare their independence from britain. 1776 adam smith writes the wealth of nations, sett

MICHAEL W FORD THE VAMPIRE GATE

he forms can be several, varcolaci (a form of demonic bat-wolf and dragon resemblance, to wolf and bat. this is a mental discipline of utilizing the imagination according to ones desire, thus a high potential for magical development. please refer to the foundations of the luciferian path as the gateway to 46 the mind the imagination being considered iblis or satan, thus angra mainyu. angra mainyu the doctrine of the adversary within the luciferian doctrines of predatory spirituality, the nature of the adept is to master this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation te

MORALS AND DOGMA

he common people co-proprietors with themselves of philosophical truth. masonry is not the coliseum in ruins. it is rather a roman palace of the middle ages, disfigured by modern architectural improvements, yet built on a cyclop an foundation laid by the etruscans, and with many a stone of the superstructure taken from dwellings and temples of the age of hadrian and antoninus. christianity taught the doctrine of fraternity; but repudiated that of political equality, by continually inculcating obedience to caesar, and to those lawfully in authority. masonry was the first apostle of equality. in the monastery there is _fraternity_ and _equality, but no _liberty. masonry added that also, and claimed for man the three-fold heritage, liberty, equality, and fraternity. it was but a development o

undest doctrines of christianity and philosophy would be mere jargon and babble to a potawatomie indian. the popular explanations of the symbols of masonry are fitting for the multitude that have swarmed into the temples--being fully up to the level of their capacity. catholicism was a vital truth in its earliest ages, but it became obsolete, and protestantism arose, flourished, and deteriorated. the doctrines of zoroaster were the best which the ancient persians were fitted to receive; those of confucius were fitted for the chinese; those of mohammed for the idolatrous arabs of his age. each was truth for the time. each was a gospel, preached by a reformer; and if any men are so little fortunate as to remain content therewith, when others have attained a higher truth, it is their misfortu

is no tranquil sleep without a clear conscience. he badly understands his interest who breaks his word" twenty-four centuries ago these were the chinese ethics "the philosopher [confucius] said 'san! my doctrine is simple, and easy to be understood' thseng-tseu replied 'that is certain' the philosopher having gone out, the disciples asked what their master had meant to say. thseng-tseu responded 'the doctrine of our master consists solely in being upright of heart, and loving our neighbor as we love ourself" about a century later, the hebrew law said "if any man hate his neighbor. then shall ye do unto him, as he had thought to do unto his brother. better is a neighbor that is near, than a brother afar off. thou shalt love thy neighbor as thyself" in the same fifth century before christ, s

must necessarily be more incorrect than that of the refined and reflective few, not so much in its essence as in its forms, not so much in the spiritual idea which lies latent at the bottom of it, as in the symbols and dogmas in which that idea is embodied. the truest religion would, in many points, not be comprehended by the ignorant, nor consolatory to them, nor guiding and supporting for them. the doctrines of the bible are often not clothed in the language of strict truth, but in that which was fittest to convey to a rude and ignorant people the practical essentials of the doctrine. a perfectly pure faith, free from all extraneous admixtures, a system of noble theism and lofty morality, would find too little preparation for it in the common mind and heart, to admit of prompt reception

of all toward the quietude of that amalgamation of doctrines for which the expeditions of alexander and the more peaceful occurrences that followed, with the establishment in asia and africa of many grecian dynasties and a great number of grecian colonies, had prepared the way. after the intermingling of different nations, which resulted from the wars of alexander in three-quarters of the globe, the doctrines of greece, of egypt, of persia, and of india, met and intermingled everywhere. all the barriers that had formerly kept the nations apart, were thrown down; and while the people of the west readily connected their faith with those of the east, those of the orient hastened to learn the traditions of rome and the legends of athens. while the philosophers of greece, all (except the disci

rm of the greek used by the hellenistic jews, and in the septuagint and the new testament; and there was a striking analogy between their doctrines and those of the jud o-egyptian philo, of alexandria; itself the seat of three schools, at once philosophic and religious--the greek, the egyptian, and the jewish. pythagoras and plato, the most mystical of the grecian philosophers (the latter heir to the doctrines of the former, and who had travelled, the latter in egypt, and the former in ph nicia, india, and persia, also taught the esoteric doctrine and the distinction between the initiated and the profane. the dominant doctrines of platonism were found in gnosticism. emanation of intelligences from the bosom of the deity; the going astray in error and the sufferings of spirits, so long as t

the moon, of mercury, of venus, of the sun, of mars, of jupiter, and of saturn, until he finally reaches the elysian fields; an idea again symbolized in the seven seals. the jews of syria and judea were the direct precursors of gnosticism; and in their doctrines were ample oriental elements. these jews had had with the orient, at two different periods, intimate relations, familiarizing them with the doctrines of asia, and especially of chaldea and persia--their forced residence in central asia under the assyrians and persians; and their voluntary dispersion over the whole east, when subjects of the seleucid and the romans. living near two-thirds of a century, and many of them long afterward, in mesopotamia, the cradle of their race; speaking the same language, and their children reared wi

n subjects of the seleucid and the romans. living near two-thirds of a century, and many of them long afterward, in mesopotamia, the cradle of their race; speaking the same language, and their children reared with those of the chaldeans, assyrians, medes, and persians, and receiving from them their names (as the case of danayal, who was called b ltasatsar, proves, they necessarily adopted many of the doctrines of their conquerors. their descendants, as azra and nahamaiah show us, hardly desired to leave persia, when they were allowed to do so. they had a special jurisdiction, and governors and judges taken from their own people; many of them held high office, and their children were educated with those of the highest nobles. danayal was the friend and minister of the king, and the chief of

MOTTA MARCELO THE COMMENTARIES OF AL

) this freedom under law is one of the most difficult yet important doctrines of this book. so too the ritual--our lives--must be unto nuit; for she is the ultimate to which we tend, the asymptote of our curve. failure in this one-pointedness sets up the illusion of duality, which leads to excision and destruction "direful; because ra-hoor-khuit is a "god of war and of vengeance; see chapter iii. the doctrine of the previous verses, which appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is

gard being paid to the mental and moral concomitants of the refusal to act, still less to the physical indications. the root of the error lies in the dogma of original sin, as a result of which pollution was actually excused as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wher

ictim is protected with garlic. the strength of god, who can doubt? the strength of taste and smell are known facts. so they measured strength against strength without considering whether the one was appropriate to the other, any more than as if one were to ward off the strength of steel swords by the strength of the colour of one's armour. modern science, by correct classification, has expounded the doctrine of the magical link. we no longer confuse the planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it

hall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. a hermit is one who dwells isolated in the desert, exactly as a soul, a star (not all stars, however; see liber aleph, 144) or an electron in the wilderness of space-time. the doctrine here put forth is that the initiate cannot be polluted by any particular environment. he accepts and enjoys everything that is proper to his nature. thus, a man's sexual character is one form of his self-expression; he unites hadit with nuit sacramentally when he satisfies his instinct of physical love. of course, this is only one partial projection; to govern, to fight, and so on, mu

endent on everything else, contrary to the conception of the universe which this book has formulated. it is true that the concatenation exists; but the chain does not fetter our limbs. the actions and reactions of illusion are only appearances; we are not affected. no series of images matters to the mirror. what then is the danger of making 'a great miss? we are immune that is the very essence of the doctrine. but error exists in this sense, that we may imagine it; and when a lunatic believes that mankind is conspiring to poison him, it is no consolation that others know his delusion for what it is. thus, we must "understand these runes; we must become aware of our true selves; if we abdicate our authority as absolute individuals, we are liable to submit to law, to feel ourselves the puppe

e; yea, unto the stainless abode. 56. begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that i have forsaken you. these passages are certainly very difficult. it seems as if they were given to meet some contingency which has not yet arisen. for example, this verse might be appropriate in case of the institution of a false cultus by impostors. the doctrine is that hadit is the nucleolus (to borrow a term from biology) of any star-organism. to mock at hadit is therefore evidently very much what is meant by the mysterious phrase in the 'new testament' with regard to the unpardonable sin, the 'blasphemy against the holy ghost. a star forsaken by hadit would thus be in the condition of real death. it is this state which is characteristic of

id, and one's death-periods, though very short, perhaps, may be unfathomably intense. the whole question of time has been thoroughly investigated already [inserted footnote* in previous notes. see also the essay of 'time: crowley: collected works, vol. ii. pp. 267-282] the present remarks refer only to the conditions of 'normal' consciousness, into which we throw ourselves at recurring intervals. the doctrine here stated should be studied in the light of previous remarks; verses 61 to 74 inclusive, form a coherent passage: notice the words 'death' in verses 63 and 66, and 'die' in verse 68. there is evidently an intention to identify the climax of love with that of life. it is then not unnatural for us to ask: can 'death' have some deeper significance than appears? scorpio, the zodiacal si

ntroduced among the instructions. they fascinated me; when i had finished the work in hand, i returned to them and worked for some hours with a lexicon, starting from the word apxh, cause, 709, to find some phrase equal to 718 which would deny cause. i found aza, 9, a word meaning "dryness, but most specially the dirt or mould upon a disused object. apxh aza is, therefore, a precise expression of the doctrine expounded in our law about "because. so far, so good; but this is in no sense the name of the stele i worked on, and found xoiza, 718 "yesterday, which might be grasped as a straw if i sank the third time; but i was swimming strongly enough. i found xaipe a'.a, 718 "hail to the a'.a. i gracefully acknowledged the greeting to our holy order, but went on with my search. there is no such

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

after the lapse of time the theory of autochthony (from autos, self, and chthon, earth) was laid aside. when this belief existed there were no religious teachers whatever; but in course of time temples were raised in honour of the different gods, and priests appointed to offer sacrifices to them and conduct their worship. these priests were looked upon as authorities in all religious matters, and the doctrine they taught was, that man had been created by the gods, and that there had been several successive ages of men, which were called the golden, silver, brazen, and iron ages. life in the golden age was one unceasing round of ever-recurring pleasures unmarred by sorrow or care. the favoured mortals living at this happy time led pure and joyous lives, thinking no evil, and doing no wrong

egard as an article of religious belief what, in the first instance, was nothing more than a poetic simile. in the temple erected to demeter at eleusis, the famous eleusinian mysteries were instituted by the goddess herself. it is exceedingly difficult, as in the case of all secret societies, to discover anything with certainty concerning these sacred rites. the most plausible supposition is that the doctrines taught by the priests to the favoured few whom they initiated, were religious truths which were deemed unfit for the uninstructed mind of the multitude. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her fl

he uninstructed mind of the multitude. for instance, it is supposed that the myth of demeter and persephone was explained by the teachers of the mysteries to signify the temporary loss which mother earth sustains every year when the icy breath of winter robs her of her flowers and fruits and grain. it is believed that in later times a still deeper meaning was conveyed by this beautiful myth, viz, the doctrine of the immortality of the soul. the grain, which, as it were, remains dead for a time in the dark earth, only [57]to rise one day dressed in a newer and lovelier garb, was supposed to symbolize the soul, which, after death, frees itself from corruption, to live again under a better and purer form. when demeter instituted the eleusinian mysteries, celeus and his family were the first t

. in later times, however, in consequence of extended intercourse with foreign nations, new ideas became gradually introduced, and we find egyptian theories with regard to a future state taking root in greece, which become eventually the religious belief of the whole nation. it is now that the poets and philosophers, and more especially the teachers of the eleusinian mysteries, begin to inculcate the doctrine of the future reward and punishment of good and bad deeds. aides, who had hitherto been regarded as the dread page 147 enemy of mankind, who delights in his grim office, and keeps the shades imprisoned in his dominions after withdrawing them from the joys of existence, now receives them with hospitality and friendship, and hermes replaces him as conductor of shades to hades. under thi

nd lasted nine days, were held in autumn; the lesser, dedicated to persephone (who at these festivals was affectionately called cora, or the maiden, were held in spring. it is supposed that the secrets taught to the initiated by the priests.the expounders of the mysteries.were moral meanings, elucidated from the myths concerning demeter and persephone; but the most important belief inculcated was the doctrine of the immortality of the soul. that the lessons taught were of the highest moral character is universally admitted "the souls of those who participated in them were filled with the sweetest hopes both as to this and the future world" and it was a common saying among the athenians "in the mysteries no one is sad" the initiation into these solemn rites (which was originally the exclusi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

, reasons described as "just and reasonable, known to us" though it appears these were of a temporal nature and touched on the danger freemasonry posed to the order and peace of nations.16 this papal condemnation was confirmed on several occasions, but it was not until leo xiii delivered the humanum genus encyclical that it truly took on a doctrinal and theological basis. it was at this time that the doctrine of modern freemasonry was declared to be incompatible with that of the catholic religion. the autonomy of french masonry what was to happen in france in 1738, the eldest daughter of the church ruled by the descendent of saint louis and the land where the scottish lodges, faithful to catholicism, remained in the majority? not what we are likely to imagine. the kingdom of france ignored

eemasonry nevertheless continued to evolve primarily in a state of disorder and at the whim of unbridled imaginations. the famous philalethan congress held in paris from 1785 to 1787 provides the perfect picture of the complete confusion to which all eventually succumbed. it called upon eminent freemasons from all lands and all rites to convene "to discuss and clarify the most essential points of the doctrine, the origin, and the historical affiliation of the true masonic science" each of these seasoned brothers, who came from all points on the horizon, brought with him his own pertinent opinion. the resulting understanding generally agreed upon was that freemasonry was the "original religion" handed down from such diverse sources as king arthur, richard i, ramon lulle, the gnostics and th

PHOSPHORUS

yric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius. 1. study and introduction to seth the adversary, a dedication to invoking and communicating with the prince of darkness in its many forms, ala azothoz. set in relation to the luciferian sorcery and ones own self-initiation into the doctrine of shadow. an essay of relation between the two forces and how they are similar and different. 2. magickal assumption of the vampyre as a point of selftransformation, shape shifting and astral lycanthropy via nox umbra, see correlation between higher grades of toph and the botd. 3. the initiate will undergo the challenges of the necromantical flame, the becoming in the emerald flame o

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

v gr commander. x x x x x the rite of memphis. in a work entitled the sanctuary of memphis, by j. e. marconis, the author, who styles himself the founder of the rite in question, thus briefly gives an account of its origin. the rite of memphis, or oriental rite, was introduced into europe by, ormus, a seraphic priest of alexandria, and egyptian sage,who had been converted by st.mark, and reformed the doctrines of the egyptians in accordance with the principles of christianity. the disciples of ormus continued, until b b b i, to be the sole guardians of ancient egyptian wisdom as purified by christianity, and solomonian science. this science they communicated to the templars.they were then known by the title of knights of palestine or brethren rose-croix of the east. in them, the rite of me

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

feet. the former roman empire (europe and north africa) was inhereted by christianity and islam. this is alluded to in the verse: g cwho have defamed the heels of your messiah, h8 since this exile is that of the feet. that is why it is written, gand [the stone] smote the image on its feet. h9 this exile is the final one before the advent of the messiah. both christianity and islam have corrupted the doctrine of the messiah. the downfall of the whole stature/statue of exile will be a blow to its gfeet, h i.e, to this final exile. the egyptian exile is referred as [encompassing] the throat, for pharaoh was situated on the neck of holiness, which is opposite the throat. the word pharaoh (pei-reish-ayin-hei) permutes to spell gthe neck h (ha-oref: hei-ayin-reish-pei. this is because evil can

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

onic scholar and encyclopaedist, who had received his at the hands of a count apponyi in austria. the objects of this society which confined its membership to freemasons in good standing, was "to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the systems of philosophy founded upon the kaballah and the doctrines of hermes trismegistus" dr. westcott also remarks that today its fratres "are concerned in the study and administration of medi <20> cines,andin their manufacture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in

ies as bringinginto operation the link with the solar light. notes on the' opening exordium of "z" the great tho-0th is the highest aspect of the hermes of the most ancient egyptian mysteries, and corresponds almost to the great angel metatron. it is the archangel of kether in the briatic world. the mercury of admission of the candidate 3 75 the romans must not be confused with this great hermes* the doctrines of gnosticism and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. eheieh- implicit and explicit sound "every being pronounces all its

RELIGIOUS TENANTS OF THE YEZIDI

se, and watch a short time in silence round the spot. it strikes me that these rites go to support the hypothesis already advanced, and that as a symbol of yezd or sheikh adi, the life-giving principle, the infusion of water is intended to typify, or is supposed to convey, vitality after death. some would fain deny it for fear of reproach, but i think there can be no doubt that the yezeedees hold the doctrine of the metempsychosis. the next in dignity are the peers, or elders, who are few in number compared with the other minor orders of the priesthood. in a subordinate degree they are supposed to possess the powers, and permitted to exercise the functions of the pontiff, and frequently act as his deputies. the sheikhs may be regarded as the scribes of the sect, though few of them can writ

cumstances, and my conviction is that they present the most unpromising field i know of for missionary exertion. they are ignorant to a proverb, and entertain the strongest prejudices against learning of every kind. they are neither communicative nor frank when inquired of respecting their own religious system, and manifest the greatest indifference whenever any attempt is made to expound to them the doctrines of christianity. with god all things are possible; but humanly speaking there seems little hope of the conversion of these heathen until the native churches shall have risen from sleep, and again trimmed their lamps with a zeal and love such as were exhibited in the early nestorian missionaries, who earned the glad tidings of the gospel into the wilds of tartary, and planted the bann

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

the form of across. the 4th ancient has three tapers burning in front of him placed in position of a triangle and asmall cross in the centre thereof, representing the divine lux.4th ancient:to me is awarded the impressive duty of explaining the divine essence of fire: the holy andperpetual fire which was under the constant care of the virgin priestesses, whose services of puritywere preserved in the doctrines taught in persia, egypt, greece and italy, and were termed 'perpetualwatches' or 'watch lights, this observance is still maintained in the persian, roman and hebrewfaiths. it is their 'ignis aeternus, the holy ceremony of fire pervades all religious systems, being auniversal symbol in worship, a visible representation of the spirit of the invisible. for as fire iseverywhere, so god i

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

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

e elixir ye crave,for "love divine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie translated by a. e. waite dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allego

late concerning initiates or adepts; they were surrounded every where by an ominous influence, and they destroyed or distracted those who allowed themselves to be beguiled by their honeyed eloquence or by the sorcery of their learning. the women whom they loved became stryges and their children vanished at nocturnal meetings, while men whispered shudderingly and in secret of bloodstained orgies 2 the doctrine of transcendental magic and abominable banquets. bones had been found in the crypts of ancient temples, shrieks had been heard in the night, harvests withered and herds sickened when the magician passed by. diseases which defied medical skill appeared at times in the world, and always, it was said, beneath the envenomed glance of the adepts. at length a universal cry of execration wen

perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined the plan of a treatise on dreams, which was annotated subsequently by cardan, and composed hymns that might have served for the liturgy of the church of swedenborg, could a church of the illuminated possess a liturgy. with this period of fiery abstractions and impassione

ed the apostate because in his youth he made unwilling profession of christianity. everyone is aware that julian had the misfortune to be a hero out of season of plutarch, and that he was, if one may say so, the don quixote of roman chivalry; but what most people do not know is that he was one of the illuminated and an initiate of the first order: that he believed in the unity of god and in the 4 the doctrine of transcendental magic universal doctrine of the trinity; that, in a word, he regretted nothing of the old world but its magnificent symbols and its too gracious images. julian was not a pagan; he was a gnostic allured by the allegories of greek polytheism, who had the misfortune to find the name of jesus christ less sonorous than that of orpheus. the emperor paid in his person for t

he world, and is longing to share it with them. the council heeds not the maniac, does not vouchsafe to condemn him, but proceeds to examine the grave questions of efficacious grace and sufficing grace. he whom we behold perishing poor and abandoned is cornelius agrippa, less of a magician than any, though the vulgar persist in regarding him as a more potent sorcerer than all because he was some6 the doctrine of transcendental magic times a cynic and mystifier. what secret do these men bear with them to their tomb? why are they wondered at without being understood? why are they condemned unheard? why are they initiates of those terrific secret sciences of which the church and society are afraid? why are they acquainted with things of which others know nothing? why do they conceal what all

in a more comprehensive manner under the name of the great work. furthermore, there exists in nature a force which is immeasurably more powerful than steam, and a single man, who is able to adapt and direct it, might change thereby the face of the whole world. this force was known to the ancients; it consists in a universal agent having equilibrium for its supreme law, while its direction is con8 the doctrine of transcendental magic cerned immediately with the great arcanum of transcendental magic. by the direction of this agent it is possible to modify the very order of the seasons; to produce at night the phenomena of day; to correspond instantaneously between one extremity of the earth and the other; to see, like apollonius, what is taking place on the other side of the world; to heal o

tal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the great universal mystery. how is the tetrad changed into the duad and explained by the triad? in more common but more emblematic terms, what is that animal which in the morning has four feet, two at noon, and three in the evening? introduction 9 philosophically speaking, how does the doctrine of elementary forces produce the dualism of zoroaster, while it is summarized by the triad of pythagoras and plato? what is the ultimate reason of allegories and numbers, the final message of all symbolisms? oedipus replies with a simple and terrible word which destroys the sphinx and makes the diviner king of thebes: the answer to the enigma is man. unfortunate! he has seen too much

thout being pure enough to complete the expiation in the name of his people. the plague, in consequence, avenged speedily the death of the monster, and the king of thebes, forced to abdicate, sacrificed himself to the terrible manes of the sphinx, more alive and voracious than ever when it had passed from the domain of form into that of idea. oedipus divined what was man and he put out his own 10 the doctrine of transcendental magic eyes because he did not see what was god. he divulged half of the great arcanum, and, to save his people, it was necessary for him to bear the remaining half of the terrible secret into exile and the grave. after the colossal fable of oedipus we find the gracious poem of psyche, which was certainly not invented by apuleius. the great magical arcanum reappears h

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

reat work is fulfilled, at least as concerns cause and instrument. the great agent or natural mediator of human omnipotence cannot be overcome or directed save by an extra-natural mediator, which is an emancipated will. archimedes postulated a fulcrum outside the world in order to raise the world. the fulcrum of the magus is the intellectual cubic stone, the philosophical stone of azoth. that is, the doctrine of absolute reason and universal harmonies by the sympathy of contraries. one of our most fertile writers, and one of those who are least fixed in their ideas, m. eugene sue, has founded a vast romance-epic upon an individuality whom he strives to render odious, who becomes interesting against the will of the novelist, so abundantly does he gift him with patience, audacity, intelligen

ctible and veritably catholic. that is, universal. this religion, of which all others have been successively the veils and shadows, is that which demonstrates being by being, truth by reason, reason by evidence and common sense. it is that which proves by realities the reasonable basis of hypotheses, and forbids reasoning upon hypotheses independently of realities. it is that which is grounded on the doctrine of universal analogies but never confounds the things of science with those of faith. it can never be of faith that two and one make more or less than three; that in physics the contained can exceed the container; that a solid body, as such, can act like a fluidic or gaseous body; that, for example, a human body can pass through a closed door without dissolution or opening. to say tha

be approved by himself if he still lived. for example, it would be impossible to evoke voltaire by reciting prayers in the style of st. bridget. for the great men of antiquity, we may use the hymns of cleanthes or orpheus, with the oath terminating the golden verses of pythagoras. in our evonecromancy 73 cation of apollonius, we used the magical philosophy of patricius for the ritual, containing the doctrines of zoroaster and the writings of hermes trismegistus. we recited the nuctemeron of apollonius in greek with a loud voice and added a conjuration beginning: glet the father of all be counsellor and thrice-great hermes guide. h for the evocation of spirits belonging to religions issued from judaism, the following kabalistic invocation of solomon should be used, either in hebrew or in a

ppy; whatsoever we esteem becomes precious in proportion to the estimation itself: this is the sense in which we can say that magic changes the nature of things. the metamorphoses of ovid are true, but they are allegorical, like the golden ass of rare apuleius. the life of beings is a progressive transformation, and its forms can be deter-mined, renewed, prolonged further, or destroyed sooner. if the doctrine of metempsychosis were true, might one not say that the debauch represented by circe really and materially changes men into swine, seeing that, on this hypothesis, the retribution of vices would be a relapse into animal forms corresponding thereunto? now, metempsychosis, which has been misinterpreted frequently, has a perfectly true side; for animal forms communicate their sympathetic

brium is the law of motion and life, that liberty, which is moral equilibrium, rests upon an eternal and immutable distinction between true and false, between good and bad; tell him that, endowed as he is with free will, he must place himself by his works in the empire truth and goodness, or slide back eternally like the rock sisyphus, into the chaos of falsehood and evil; then he will understand the doctrine, and if you term truth and goodness heaven, falsehood and evil hell, he will believe in your heaven and hell, over which the divine ideal rests calm, perfect and inaccessible to either wrath or offence, because he will understand that if in principle hell be eternal as liberty, it cannot in fact be more than a temporary agony souls, because it is an expiation, and the idea of expiatio

letters of the mother-tongue: jod, symbol of the vine-stock, or paternal sceptre of noah; he, type of the cup of libations and also of maternity; vau, which joins the two, and was depicted in india by the great and mysterious lingam. such was the triple sign of the triad in the divine word; but the mother-letter appeared a second time, to express the fecundity of nature and woman and to formulate the doctrine of universal and progressive analogies, descending from causes to effects and ascending from effects to causes. moreover, the sacred word was not pronounced: it was spelt, and expressed in four words, which are the four sacred words. jod he vau he. the learned gaffarel regards the teraphim of the hebrews, by means of which they consulted the oracles of the urim and thummim, as the fig

RUBY TABLET OF SET

tus("atoms, and the panpsychism of thales (ca. 640-546) of the agean island of miletus, who had been schooled in egypt. panpsychism teaches that every living substance has an immortal psyche or soul, which transmigrates into other life forms. in later greek hellenic thought, materialism was to lead into the sophism of protagoras, while panpsychism was to continue into pythagoreanism and then into the doctrines of plato and aristotle [panpsychism was a crucial component of orphism, the cult of dionysus, which emphasized the division of the human being into psychic and material components] pythagoras (569-470 bce) was born and lived his early years on samos, which was exposed to the "barbaric" east as well as to the greek west. initiated into the egyptian priesthood of hathor, he remained in

ich are the ordering mechanisms of the universe and everything in it [including humankind. plato conceives the universe as a highly complex, logically intelligible machine which may be understood through philosophy (which is reserved to elite, higher intellects. there is no life after death, but transmigration of the psyche does occur. plato [in the laws] defends belief in the gods because of (1) the doctrine of the immortal psyche, and (2) the evident order in the universe. plato's philosophy concerning immortality can be found in the phaedo, specifically discussions of the recollective basis of knowledge and the cyclical theory of immortality. plato was an adherent of teleology. this is the doctrine that final causes of phenomena exist. further that purpose and design are a part of or ar

ent is the best because it is a mean between the two extremes of democracy and oligarchy. in the ethics aristotle cites the "golden mean (i.e. the middle course between two theoretical extremes of action) as a more practical measure of goodness than plato's agathon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and platonic philosophical systems. in his magick without tears(#9d) aleister crowley mounts a tongue-in-cheek attack on the concept of the golden mean, based on his objection to compromise as a device for seeking answers or virtues "there is great danger in this golden mean, o

lenistic era saw the proliferation of various mystery cults, such as those of isis, orpheus, mithras, and gnosticism. the hellenistic philosophies discussed below were primarily influential in the intellectual centers of the west, and would persist into the roman era. skepticism, introduced by pyrrho of elis (360-270 bce) and timon of the platonic academy in athens (320-230 bce, may be defined as the doctrine that any true knowledge is impossible, or that all knowledge is uncertain. a position that no fact or truth can be established on philosophical grounds [but how could a sincere skeptic be certain of this position] if nothing can be conclusively known, argues the skeptic, then virtue lies in avoidance of judgment and thus of action. the state is something to be reluctantly endured for

ine law; and that because of his rational nature man is compelled by necessity to seek the highest good. invoking aristotle's argument for an "unmoved mover" aquinas suggests that the necessity for a "first cause" logically proves the existence of god. this was later to be challenged by hume (who suggests that causes and effect can go forward or backward indefinitely) and kant (who maintains that the doctrine of causality is applicable only to the realm of sense experience. aquinas observes that aristotle had advocated the principle that the "good" to be found on a large scale is better than the "good" to be found on a purely personal scale, since the larger good more closely approximates and reflects the whole of creation. aquinas adds that aristotle had further limited the political art

e's "life, liberty, and estate "political power, then, i take to be a right of making laws, with penalties of death, and, consequently, all less penalties for the regulating and preserving of property, and of employing the force of the community in the execution of such laws and in the defense of the commonwealth from foreign injury, and all this only for the public good" locke is responsible for the doctrine that all government should be limited in its powers and exists only by consent of the governed. he introduces the concept of inalienable rights, which cannot be "contracted" away to the government or anyone else. he postulates that "all men are created equal. there being nothing more evident than that creatures of the same species and rank promiscuously born to all the same advantages

discussion has been raised by hippolytus' reference to simon magus. d) pythagorean influences. hippolytus indicates a good awareness of the various philosophies and their specific characteristics extant in his days. 3. the old gnostics first we have to name menander, also a samaritan by birth, a perfect adept in the practice of magic as the successor of simon. menander in many respects took over the doctrines of simon, and particularly stressed that "the primary power continues unknown to all but that he himself is the person who has been sent forth from the presence of the invisible beings as a saviour, for the deliverance of men" saturnius of antioch as well as basilides are said to have arisen among menander's followers. saturnius promulgated a system of doctrine in syria, basilides in

m the presence of the invisible beings as a saviour, for the deliverance of men" saturnius of antioch as well as basilides are said to have arisen among menander's followers. saturnius promulgated a system of doctrine in syria, basilides in egypt. saturnius followed menander quite closely in cosmological speculations, magical practices and living habits. basilides has given immense development to the doctrines of menander and simon. the next gnostic is carpocrates, and his associates practiced also magical arts and incantations; philters also and love potions "another man is cerdo who came to live in rome" and who held the ninth place in the episcopal succession from the apostles downward. marcion from pontus succeeded him and developed his doctrine. iii. some basic gnostic methods the exa

SATANIC RITUALS

this magical essence within each man was enough to liberate one from any restrictions whatsoever, whether social, sexual or intellectual. the russian has been, throughout history, predominantly receptive, though sometimes quixotic and despite the contemporary myth of classlessness, he can easily find his place and remain reconciled to it. intrigue and change have always hailed from alien spheres. the doctrine of the little flame was, therefore, easily adapted to fit the russian "soul" instead of fifty lesser gods of a congregation realizing their divinity, one human leader became divine. to this master, or leader, all bowed with devotion. he was the one who would deliver them from sin! along with this went the use of a transmogrified orthodox liturgical format, persistently forming a cross

anity is but a short step from the most depraved and vicious forms of bestiality. he sensed man's drive toward knowledge, even at the risk of sanity. intellectual excellence, he seemed to say, is achieved in concert with cataclysmic terror -not in avoidance of it. this theme of a constant interrelationship between the constructive and destructive facets of the human personality is the keystone of the doctrines of satanism. theism argues that the integrity of the individual can be increased by a rejection of the carnal and an obedience to morality. lovecraft recorded bis aversion to conventional religious dogma in the silver key, and he regarded with a similar scorn those who, rejecting religion, succumbed to a controversial substitute, i.e. the popular notion of witchcraft. the concept of

SATANICON

spencer, charles darwin, basil zaharoff, johann most, jack london, vincent price, h.p. lovecraft, count cagliostro, h.l. mencken, sigmund freud and all others who have, and will, live within a most certain aspect of the infernal light -v- contents prelude to evil: hell..iii preface to the original edition..vi book i: the writ of an antichrist..1 the denouncement of theism: diabolical and xian..2 the doctrine of antichrist..4 the ascension of satan in the third year of the age of evil..5 true xian creationism and the fall of man..6 the xian critique..7 the satanic creed..9 the precepts of evilution..9 the satanic philosophy of sexual love..10 book ii: the satanic philosophy. 11 infernal romance. 12 hellscapes and the rise of evil man. 12 creative darkness. 15 core theory and application of

an a lowly xian, whom i don t consider righteous at all. by believing in the devil and god, you give xians further reason to believe; more of a reason to maintain and grow ever stronger in their beliefs, and justification for such beliefs. remember our enemy s creed rests upon a foundation of belief. before you can successfully work and advance against xianity, you must first destroy your belief! the doctrine of antichrist our world has become corrupt by the nazarene teachings. the war must be waged against xians and their self-destructive creed. we must become the catalysts for war, which will begin a systematic reduction of worthless, malignant beings upon the earth. they have placed a burden upon mankind and our nature a nature out of balance. all shall recognize that our religion of sa

opportunity are with us; it s time to expose xianity for what it truly is: a religion based upon outrageous falsehoods and utterly fantastic mythology; a religion which gains adherents through guilt and fear; a religion which defies reason and logic! as antichrists we must work to destroy the very foundation of its existence: faith! we must educate our children about the falsehoods and dangers of the doctrines of deceit and their insidious effects upon man throughout history. through the communication of our truth; the establishment of allied satanic churches, and the breeding and rearing of our children of the satanic archetype, our ranks will eventually turnthe- tables on the nazarene plague. we must work towards a socio-religious order based on worth, pride, strength, non-belief and rat

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

vidual must 'subdue [his or her] subconscious mind'(17) by subjugating one's subconscious mind the individual gains complete control over his or her actions and reactions, thoughts and feelings. here then every part of the individual's mind- both conscious and unconscious (or subconscious) is understood and controlled. one more notable interpretation of the energies representative of the abyss is the doctrine of the qliphoth. this concept links the christian apocryphal tradition of the abyss, or bottomless pit with the cabalistic concept of energy that was left over from the creation of the universe known as the qliphoth. the qliphoth, or 'kelipth'(18) are described as being 'husks' or 'shells' by asim mathep lamm.(19 'they are the waste or litter or filth which the organism of the univers

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

orld religions: almanac xxv words to know polytheism: a religion worshiping many gods. pravritti: people who choose to live in the world rather than withdraw from it. prophecy: prediction of future events. prophet: a person chosen to serve as god s messenger. pu: uncarved or unformed; the state of simplicity to which daoists try to return. puja: worship. purusharthas: the four aims of hinduism or the doctrine of the fourfold end of life. purva: the original jain sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer

ng justice and order in the world, and were considered too important to be bothered with the everyday problems of common people. priests made offerings to ensure that the gods fulfilled that function. commoners had no contact with these gods except when the statues were paraded through the streets on special festivals. there was no central text to tell people how to live a good life or to explain the doctrines or rules of the religion. instead, the cult rituals surrounding each god made up egyptian religion. temples, called hwt-ntr (literally, houses of god, were supported by huge estates to help supply offerings for the gods. strictly speaking, only the pharaoh, himself a god, could talk with the gods. but in practical terms, he appointed priests as his representatives to serve at the var

me internal quarreling over doctrine (a set of ideas held by a religious group) and beliefs. from about 275 the church, especially in asia minor (the area of modern-day turkey, world religions: almanac 125 christianity became involved in doctrinal arguments. for the next several hundred years, large councils of bishops (clergymen who rank above priests) met to decide matters such as the nature of the doctrine of the trinity. under the doctrine of the trinity, god is united into a single figure with three sides: the father (a creative side, son (the earthly part, and holy spirit (the supernatural, or spiritual, aspect. still, some believed that god the father was more powerful than the other two parts. councils in 325 and 381 decided that issue. they wrote the nicene creed, a statement of b

anity. these later creeds record the attempts of followers to make sense of the teachings of jesus and to combine them in an organized body of thought and belief. not all christians agreed on all creeds, and this, among other differences, led to an array of christian denominations. three primary doctrines, however, are fairly standard across denominations: incarnation, atonement, and the trinity. the doctrine of incarnation holds that jesus was both man and god at the same time. according to this creed, god the father became incarnate, or took on bodily form, for the sake of humanity. it was not that jesus was half human and half divine. rather, as the council of nicea decided in 325, jesus was of the same substance as god the father. the doctrine of atonement speaks of reconciliation betw

rm, for the sake of humanity. it was not that jesus was half human and half divine. rather, as the council of nicea decided in 325, jesus was of the same substance as god the father. the doctrine of atonement speaks of reconciliation between god and humankind, a settlement ending the separation between god and humans. this separation was caused, according to some interpretations, by original sin (the doctrine of original sin says that sin, or disobedience to god, began when adam and eve ate the forbidden fruit in the garden of eden) this original sin had to be paid for, and it was the suffering and death of jesus on the cross that redeemed humanity. others see this separation in a more psychological (dealing with the human mind) manner. for example, the word sin has roots that are similar

e tradition determines just what is right and wrong in a particular social interaction. in addition, confucius taught the rectification of names principle, which means that a father should behave like a father, a son like a son, and a ruler like a ruler. this means that people must know what both the words and these social roles imply, in order to act within proper bounds. li also is important in the doctrine of the mean, which teaches that life should be a balance between extremes. li is also important to the five relationships, which confucius defined as father and son, older brother and younger brother, husband and wife, older friend and younger friend, and ruler and subject (and, by extension, teacher and student and many other similar relationships. these relationships are strictly de

ght to rebel against an unjust ruler. furthermore, these scholars agree that the confucian ideals of education and self-cultivation are as meaningful now as they were in the time of confucius. for more information books bethrong, john h, and evelyn nagai bethrong. confucianism: a short introduction. oxford, england: oneworld publishers, 2000. confucius. confucian analects, the great learning, and the doctrine of the mean. edited by james legge. mineola, ny: dover publications, 1971. confucius. confucius: the analects. translated by d. c. lau. new york: penguin classics, 1998. creel, h. g. chinese thought from confucius to mao tse-tung. new york: new american library, 1960. freedman, russell. confucius: the golden rule. new york: arthur a. levine books, 2002. hobbler, thomas, and dorothy ho

greco-roman religion and philosophy a second major school of thought revolved around the mathematician pythagoras (c. 582 c. 507 bce, who believed that the universe could be explained in terms of numbers. pythagoras was a native of the greek island of samos. he and his followers formed a religious/philosophical society in southern italy that practiced secret rites and believed in metempsychosis, the doctrine, or set of beliefs, that states that after death the soul moves from one person to another, or even to an animal or an object. the unity of the world, as far as pythagoreans were concerned, could be found not in a physical substance but in the relations of numbers, as seen in the regular progress of musical chords and harmonies. pythagoras, for example, is credited with discovering th

SEPHER YETZIRAH WESTCOTT

principles that the "ground-work idea 'of this disquisition rests; and these principles may be traced throughout the kabalistic tractates which have succeeded it in point of time and development, many of which are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which have sprung therefrom, with the doctrine of the sephiroth, the ideals of macroprosopus and microprosopus, and the doctrine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous comm

trine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting quotation is from rabbi moses botarel, who wrote his famous commentary in 1409-"it was abraham our father--blessed be he--who wrote this book to condemn the doctrine of the sages of his time, who were incredulous of the supreme dogma of the unity. at least, this was the opinion of rabbi saadiah--blessed be he--as written in the first chapter of his book the philosopher's stone. these are his words: the sages of babylon attacked abraham on account of his faith; for they were all against him although themselves separable into three sects. the first

from a higher form, and all things have their common origin from the word (logos, the holy spirit. so god is at once, in the highest sense, both the matter and the form of the universe. yet he is not only that form; for nothing can or does exist outside of himself; his substance is the foundation of all, and all things bear his imprint and are symbols of his intelligence" hebrew tradition assigns the doctrines of the oldest portions of the "zohar" to a date antecedent to the building of the second temple, but rabbi simeon ben jochai, who lived in the reign of the emperor titus, a.d. 70-80, is considered to have been the first to commit these to writing, and rabbi moses de leon, of guadalaxara, in spain, who died in 1305, certainly reproduced and published the "zohar" ginsburg, speaking of

ra, in spain, who died in 1305, certainly reproduced and published the "zohar" ginsburg, speaking of the zoharic doctrines of the ain suph, says that they were unknown until the thirteenth century, but he does not deny the great antiquity of the "sepher yetzirah" in which it will be noticed the "ain suph aur" and "ain suph" are not mentioned.i suggest, however, that this omission is no proof that the doctrines of "ain suph aur" and "ain suph" did not then exist, because it is a reasonable supposition that the "sepher yetzirah" was the volume assigned to the yetziratic world, the third of the four kabalistic worlds of emanation, while the "asch metzareph" is concerned with the assiatic, fourth, or lowest world of shells, and is on the face of it an alchemical treatise; and again the "siphra

entally that of the ancient hebrew codices translated into english, and collated with the latin versions of pistorius, postellus, and rittangelius, following the latter, rather than the former commentators. as to the authenticity of "the sepher yetzirah" students may refer to the bibliotheca magna rabbinica of bartoloccio de cellerio, rome, 1678-1692; to basnage, history of the jews, 1708; and to the doctrine and literature of the kabalah, by a. b. waite, 1902.the following copies of the "sepher yetzirah" in hebrew, i have also examined, but only in a superficial manner- 1. a version by saadiah, ab. ben david, and three others, mantua, 1562, 4to. 2. a version with the commentary of rabbi abraham f. dior, amsterdam, 1642, 4to. 3. a version with preface by m. ben j. chagiz, amsterdam, 1713

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

on lui doit en partie cette espece de philosophie pratique qui, reduisant l'egoisme en systeme regarde la societe humaine comme une guerre de ruse, le succes comme la regle du juste et de l'injuste, la probite comme une affaire de gout, ou de bienseance, le monde comme le patrimoine des fripons adroits "discours de robespierre" mai 7, 1794 (this sect (the encyclopaedists) propagate with much zeal the doctrine of materialism, which prevails among the great and the wits; we owe to it partly that kind of practical philosophy which, reducing egotism to a system, looks upon society as a war of cunning; success the rule of right and wrong, honesty as an affair of taste or decency: and the world as the patrimony of clever scoundrels) a volume lay on a table, it was one of voltaire, and the page w

their prey. but between the assassin and his victim rose a form that seemed almost to both a visitor from the world that both denied, stately with majestic strength, glorious with awful beauty. the ruffian recoiled, looked, trembled, and then turned and fled from the chamber. the old man fell again to the ground insensible. chapter 1.viii. to know how a bad man will act when in power, reverse all the doctrines he preaches when obscure. s. montague. antipathies also form a part of magic (falsely) so-called. man naturally has the same instinct as the animals, which warns them involuntarily against the creatures that are hostile or fatal to their existence. but he so often neglects it, that it becomes dormant. not so the true cultivator of the great science, etc. trismegistus the fourth (a ro

f his heart. why should i tell you of the crimes he has committed? he speaks crime "you do not seem, signor zanoni, to be one of the admirers of the dawning revolution. perhaps you are prejudiced against the man because you dislike the opinions "what opinions" glyndon paused, somewhat puzzled to define; but at length he said "nay, i must wrong you; for you, of all men, i suppose, cannot discredit the doctrine that preaches the infinite improvement of the human species "you are right; the few in every age improve the many; the many now may be as wise as the few were; but improvement is at a standstill, if you tell me that the many now are as wise as the few are "i comprehend you; you will not allow the law of universal equality "law! if the whole world conspired to enforce the falsehood the

e existence of a certain all-pervading and invisible fluid resembling electricity, yet distinct from the known operations of that mysterious agency a fluid that connected thought to thought with the rapidity and precision of the modern telegraph, and the influence of this fluid, according to mejnour, extended to the remotest past, that is to say, whenever and wheresoever man had thought. thus, if the doctrine were true, all human knowledge became attainable through a medium established between the brain of the individual inquirer and all the farthest and obscurest regions in the universe of ideas. glyndon was surprised to find mejnour attached to the abstruse mysteries which the pythagoreans ascribed to the occult science of numbers. in this last, new lights glimmered dimly on his eyes; an

ymen and labourers, were huddled off to the embraces of the "holy mother guillotine" with as little ceremony as if they had been the montmorencies or the la tremouilles, the malesherbes or the lavoisiers "at this time" said couthon, justly "les ombres de danton, d'hebert, de chaumette, se promenent parmi nous (the shades of danton, hebert, and chaumette walk amongst us) among those who had shared the doctrines, and who now dreaded the fate of the atheist hebert, was the painter, jean nicot. mortified and enraged to find that, by the death of his patron, his career was closed; and that, in the zenith of the revolution for which he had laboured, he was lurking in caves and cellars, more poor, more obscure, more despicable than he had been at the commencement, not daring to exercise even his

n his earliest youth, the political disquisitions of his master, david, had distracted him from the more tedious labours of the easel. the defects of his person had embittered his mind; the atheism of his benefactor had deadened his conscience. for one great excellence of religion above all, the religion of the cross is, that it raises patience first into a virtue, and next into a hope. take away the doctrine of another life, of requital hereafter, of the smile of a father upon our sufferings and trials in our ordeal here, and what becomes of patience? but without patience, what is man? and what a people? without patience, art never can be high; without patience, liberty never can be perfected. by wild throes, and impetuous, aimless struggles, intellect seeks to soar from penury, and a nat

f his old school-friend, camille desmoulins, the day that he signed the warrant for his arrest "and my justice shall no longer be blind to thy services, good nicot. thou knowest this glyndon "yes, well, intimately. he was my friend, but i would give up my brother if he were one of the 'indulgents' i am not ashamed to say that i have received favours from this man "aha! and thou dost honestly hold the doctrine that where a man threatens my life all personal favours are to be forgotten "all "good citizen! kind nicot! oblige me by writing the address of this glyndon" nicot stooped to the table; and suddenly when the pen was in his hand, a thought flashed across him, and he paused, embarrassed and confused "write on, kind nicot" the painter slowly obeyed "who are the other familiars of glyndon

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

SPENSER THE CULT OF THE ALL SEEING EYE 1960

d allegories and secret symbols. followers of this pseudomystical, humanistic, occult system of beliefs affirm, without proof, that it is based on an unbroken oral tradition handed down from an ancient priesthood in egypt. the cult projects a minimum belief in a god which totally excludes god, the divine redeemer, and which rejects jesus christ, the son of god. its leaders tell its initiates that the doctrine of the cull is based on a hidden master religion in which all men can agree because it is founded on pre-christian, pagan models that appear not to be in conflict with reputable faiths. this offspring of the ancient idolatrous mystery cults has existed in america for centuries, but its leaders have never dared to admit that they hope to replace christianity with the cult. however, in

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

4, in the science of knowing: outline of an epistemology implicit in the goethean world view, mercury press, spring valley, ny, 1988, pp. 121ff (ga 2. 4. see the ground of things and the activity of knowing, the science of knowing, pp. 72ff. afterword 193 certain things i said and wrote during that time appear to contradict my later descriptions of christianity. the reason is that, in those days, the doctrine of a world beyond permeated all christian teachings, and it was these teachings i had in mind when i used the word christianity. all religious experiences pointed to a world of spirit, supposedly unattainable for human intellect. the substance of religion, its precepts for moral life, supposedly stemmed from revelations bestowed upon humanity from a world external to the human being a

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

p. 37) hand on heart 317 318 codex magica hand on heart 319 robert fludd (1574-1637, medical doctor and hermeticist of the late english renaissance, was a rosicrucian and practitioner of the magical arts who emphasized the power of visual and imaginative symbols. 320 codex magica michael servetus who, in 1555, was burned at the stake by calvinists for having published a treatise disagreeing with the doctrine of the trinity. servetus, an enemy of christ, was an llluminist who worked to bring in heresies to pollute christianity. he has been called "the father of unitarianism" a top official of the orthodox hierarchy in greece gives the initiate sign. the pope with palestinian leader yassar arafat, at the vatican on september 15, 1982. eugene vintras, a frenchman who taught occult spiritual

rs pointed up are the horns of the god (satan. the law of opposites in her highly regarded encyclopedia of symbols entitled masonic and occult symbols illustrated, dr. cathy burns explores the meaning of the "v" sign. she explains that the two fingers upward relate to the masonic and gnostic law of opposites, exactly as the case for the masonic lodge's black and white checkerboard floors. this is the doctrine of bringing order out of chaos, of reconciling the two opposites, evil and good, with satan reigning over both heaven and hell.2 the "v" sign is also a sign of the horned god of witchcraft, often called pan; or baphomet, the androgynous (male and female) goat god (again illustrating the law of opposites. the face in the shadow the complete book of witchcraft3 explains further the occu

the ascendant represents satan, or the goat of the sabbath (the horn) downward naturally represents the demon, that is, intellectual subversion, disorder and folly.4 in hidden secrets of the eastern star, one of the best guides ever published on the subject of the satanic star and other symbols of masonry, dr. cathy burns explains that the blazing star, or pentagram, has many meanings germane to the doctrines of illuminism and the occult.5 esoterically, the star symbolizes man as deity, as the universe embodied. it also stands for sirius, the "dog star" or planet where satan dwells. it stands for "thor" the ancient nordic god, and it stands for baal, or bel, the demonic god so often mentioned in derisive terms in the old testament. every man and woman is a star 539 this same star god was

THE BOOK OF PLEASURE

s. the book of pleasure embodies the first vague searchings into the subconscious regions that he was to explore more fully in later books, for it should be understood that there was no creed of the zos and the kia- the imagination and the will- in the teachings he 4 received at the sabbath; they were of a purely practical and magical nature. it was spare who wedded the practices of witchcraft to the doctrines of the neither-neither and the atmospheric 'i, which he interpreted with fantastic manual dexterity. these doctrines were inspired by his early studies, for spare was an omnivorous reader, and some of his more obvious influences- from laotze to aleister crowley- are readily apparent. spare was drawn to crowley in 1910 when he became a member of the argenteum astrum (note 4) shortly a

d could understand this, the rotten fabric discarded, they would diligently follow the way in their own hearts, there would be no further desire for unity. try and imagine what that implies. may the idea of god perish and with it women: have they not both made me appear clownish? let there be no mistake, purity and innocence is simplicity, happiness is wisdom. what is simple has no duality. 39 40 the doctrine of eternal self-love. now self-love is explained. it is the completion of belief. the "self" is the "neither- neither" nothing omitted, indissoluble, beyond prepossession; dissociation of conception by its own invincible love is the only true, safe, and free. the desire, will, and belief ceasing to exist as separate. attraction, repulsion, and control self contained, they become the o

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on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by the teachings of a great, final judgment day and the resurrection of the dead. and when roman catholic christianity added the doctrine of purgatory in the sixteenth century, the matter became all the more complex because now certain souls were given an opportunity to atone for their sins while residing in a kind of interim area between heaven and hell. while many christians, jews, and muslims believe that the dead lie sleeping in their graves until the last judgment, others in those same faiths maintain that judgment

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 difficult to comprehend; the various components in the perpetual process of change that constitute human beings do not reassemble themselves

ent life is but the joy of delusion. muhammed speaks of the last judgment, after which there will be a resurrection of the dead which will bring everlasting bliss to the righteous and hellish torments to the wicked. the judgment will be individual. no soul will be able to help a friend or family member, he warns; no soul will be able to give satisfaction or to make intercession for another. while the doctrine of the resurrection of the body has never been abandoned in islam, later students of the qur an sought to define the soul in more metaphysical terms, and a belief in the preexistence of souls was generally established. in this view, allah kept a treasure house of souls in paradise available for their respective incarnations on earth. 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

e great circle of necessity had ended. m delving deeper ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. gaster, dr. theodor h, ed. the new golden bough. new york: criterion books, 1959. pythagoras (c. 590 c.520 b.c.e) pythagoras, one of the greatest philosophers and mathematicians of the sixth century b.c.e, is reported to have been the first of the greeks to teach the doctrine that the soul, passing through the great circle of necessity, was born at various times to various living bodies. pythagoras believed in the soul as a thought of god, and he considered the physical body to be simply one of a succession of receptacles for the housing of the soul. many of his followers became vegetarians, for he taught that the soul might live again in animals. because

ned note into a crack in the western wall in israel (ap/wide world photos) reincarnation is not an approved doctrine in any of the orthodox christian, islamic, or judaic religions. knowledge of karma acquired from prior life experiences, the holy books of eastern faiths teach reincarnation with none of the reluctance of the west. the chief theological work of the hindus, the upanishads, expresses the doctrine of rebirth in the poetic imagery of a goldsmith who takes a raw piece of gold and shapes it into another more beautiful form. so verily, the self, having cast off this body and having put away ignorance, makes another new and more beautiful form. the anguttara nikaya, a buddhist text, observes that the wise priest knows he now must reap the fruits of deeds of former births. for be the

nique soul of any individual that is caught up in the cycle of death and rebirth. the various components that make up a human being are in a perpetual process of change but always held by the laws of karma, which determine the nature of a person s rebirth. there are many schools of buddhism, and certain scholars point out that the so-called northern buddhism of tibet, china, and japan, emphasizes the doctrine of a permanent 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 tr

e. spirit is the sole, elementary, and primordial unity, and each of its rays is immortal, infinite, and indestructible. beware of the illusions of matter. christianity although many of the great minds who have shaped the intellectual and religious climate of the west held firm beliefs in reincarnation, historically, at least since the fourth century, christian theologians have spoken out against the doctrine of rebirth. reincarnation is not taught in any of the mainstream christian churches, and most denominations condemn the concept. origen (185 254 c.e) devoted his life to the preservation of the original gospels and is considered by many scholars to have been the most prominent of all the church fathers, with the possible exception of augustine (354 430 t h e g a l e e n c y c l o p e

th the possible exception of augustine (354 430 t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 43 thebuddha believes the laws of karma determines the nature of a person s rebirth. c.e. a prolific christian writer and leader, origen preached a relationship between faith and knowledge and explained the sinfulness of all men and women by the doctrine of the preexistence of all souls. in contra celsum he asked, is it not rational that souls should be introduced into bodies in accordance with their merits and previous deeds, and that those who have used their bodies in doing the utmost possible good should have a right to bodies endowed with qualities superior to the bodies of others? in response to the query, origen continues: the

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the week; to cease hunting and hawking. to defend with their lives the mysteries of the christian faith. to observe the seven sacraments of the church, the fourteen articles of faith, the creeds of the apostles and athanasius; 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 20 secret societies knights templar parade in 1930 (corbis corporation. to uphold the doctrines of the two testaments, including the interpretations of the church fathers, the unity of god and the trinity of his persons, and the virginity of mary both before and after the birth of jesus. to go beyond the seas when called to do so in defense of the cause. to retreat not from the foe unless outnumbered three to one. in addition to the rules of conduct and discipline, humility was

tter, which is thought to contain a dynamic energy of its own. this energy is capable of 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 magic and sorcery 73 witchcraft is also referred to as the gold religion. h being transmitted by means of mental activity and can be used to transmute other forms of energy into matter. witchcraft/wicca generally accepts the doctrines of reincarnation and karma but rejects the idea of original sin. witches believe that the human spirit is at birth like a blank page upon which one fs actions and experiences write the details of one fs character. this is somewhat qualified by the belief that the ways in which individuals will react to their experiences during a particular incarnation is to a large extent determined

he late seventeenth century, they were most often civil affairs and the inquisition had little part in such ordeals. however, the holy office continued to serve as the instrument by which the papal government regulated church order and doctrine, and it did try and condemn galileo (1564.1642) in 1633. in 1965, pope paul vi (1897.1978) reorganized the holy office and renamed it the congregation for the doctrine of the faith. for many years and in dozens of books and articles on witches and wicca, the number of innocent people executed for the practice of witchcraft during the four centuries of active persecution has been estimated as high as nine million. in 1999, jenny gibbons released the results of her research in the autumn issue of pangaia in which she verified that overall, approximate

ection. the major arcana follow humankind fs spiritual pilgrimage toward the state of final perfection. the minor arcana trace humanity fs journey through time. essential to the 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 128 prophecy and divination stella horrocks in an automatic writing session (fortean picture library) understanding of the tarot is the doctrine of reincarnation, which teaches that each soul must experience birth into both sexes and all five races before it can attain final perfection. the tarot, which some authorities describe as one of the world fs oldest books disguised as a pack of playing cards, has remained a popular method of divining the future. combining esoteric wisdom with the hebrew system of numbers, many individ

by the skeptical priest, relayed the lady fs identity as gthe immaculate conception. h because that title had been applied to mother mary by catholic theologians only four years before and was only known to the clergy, father peyramale thought it highly unlikely that a teenaged girl who could not read or write and spoke only a crude, provincial form of french would know the phrase used to define the doctrine that declared mary free from the taint of original sin. with the official endorsement of the clergy, the grotto at the edge of the river would soon support a healing chapel and begin to attract pilgrims from great distances. after 1866, when a railway line was completed to lourdes, many thousands of those afflicted with various illnesses began to arrive in the little french town. in t

THE GOD OF THE WITCHES

had many servants who should never want and should ail nothing, and he should never let anytear fall from their eyes as long as they served him. and gave their lessons and commandments to them asfollows 'spare not to eat, drink, and be blyth, taking rest and ease, for he should raise them up at the latterday gloriously. in the trial of some lothian witches' the preacher is said to have preached "the doctrines ofthe infernall pitt, viz. blasphemies against god and his son christ, in other words, he held forth on what heconsidered to be the true faith and abused the other side "among other things he told them that they weremore happy in him than they could be in god; him they saw, but god they could not see" in another sermonby the same preacher[7] he "most blasphemously mocked them, if the

THE KEY TO THE MYSTERIES

the right to do his duty, and he has no other right. o man! thou hast the right to resist even unto death any who prevents thee from doing thy duty. mother! thy child is drowning; a man prevents thee from helping him; thou strikest this man, thou dost run to save thy son. who, then, will dare to condemn thee? christ came to oppose the right of duty to the duty of right 'right' with the jews, was the doctrine of the pharisees. and, indeed, they seemed to have acquired the privilege of dogmatizing; were they not the legitimate heirs of the synagogue? they had the right to condemn the saviour, and the saviour knew that his duty was to resist them. 35 christ is the soul of protest. but the protest of what? of the flesh against the intelligence? no! of right against duty? no! of the physical a

e little finger horus; the thumb represented the generative force,and the little finger, cunning. a hand, showing only the thumb and 151 the little finger, is equivalent, in the sacred hieroglyphic language, to the exclusive affirmation of passion and diplomacy. it is the perverted and material translation of that great word of st. augustine "love, and do what you will" compare now this sign with the doctrine of mr. madrolle "the most imperfect and the most apparently guilty act of love is worth more than the best of prayers" and you will ask yourself what is that force which, independently of the will, and of the greater or less knowledge of man (for vintras is a man of no education, formulates its dogmas with signs buried in the rubbish of the ancient world, re-discovers the mysteries of

ortality in faith, and of redemption by charity, which is all discipline and obedience. we have just read a book published under the influence of astral and magnetic intoxication, and we have been struck by the anarchical tendencies with which it is filled under a great appearance of benevolence and religion. at the head of this book one sees the symbol, or, as the magi call it "the signature" of the doctrines which it teaches. instead of the christian cross, symbol of harmony, alliance and regularity, one sees the tortuous tendrils of the vine, jutting from its twisted stem, images of hallucination and of intoxication. the first ideas set forth by this book are the climax of the absurd. the souls of the dead, it says, are everywhere, and nothing any longer hems them in. it is an infinite

were deemed to have been more inspired by verville than by rabelais- trans> makes them hold, in "le moyen de parvenir" all this is a great pity; and yet, in america, all this is 225 spreading like an intellectual plague. young america raves, she has fever; she is, perhaps, cutting her teeth. but france! france to accept such things! no, it is not possible, and it is not so. but while they refuse the doctrines, serious men should observe the phenomena, remain calm in the midst of the agitations of all the fanaticisms (for incredulity also has its own, and judge after having examined. to preserve one's reason in the midst of madmen, one's faith in the midst of superstitions, one's dignity in the midst of buffoons, and one's independence among the sheep of panurge, is of all miracles the rar

THE MAGICIAN S KABBALAH

the "son, is the result of the convergence of kether, chockmah, binah, chesed and geburah. a good example of this is da'ath "knowledge, which is seen as the union of chockmah and binah, and sometimes depicted as a "non-sephirah" on the abyss which separates the upper three sephiroth from the rest of the tree. this complex sub-system within each sephirah was developed by cordovero and is known as the doctrine of the behinot, the infinite number of aspects which can be differentiated within each of the sephiroth. in addition to this type of description, two other versions describe how each sephirah exists as a vector (from the latin, meaning a "bearer" or "carrier) of the light. the first details how light is reflected from each sephirah back to the preceding sephirah, as well as the light

ctic being further analysed in terms of its operation, and then being applied in the day-today functioning of the business. the "worlds" must be consistent with each other to ensure the overall objective is reached- every function must be in line with the overall plan (or "that which is above is like unto that which is below. it is important to appreciate also the background concepts underpinning the doctrine of the four worlds of kabbalah (a) the quaternary the number four has a symbolic connection to the concepts of space, classification, and the physical world. it is the number of order and relativity. it is the cube or altar upon which the emperor (card iv of the tarot) is seated, dispensing order and form to the manifest world. jung saw the balanced quaternary (or tetrad) as a fundame

the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 also, thus showing the process of "shooting" up the middle pillar of the tree in the mystical process of attaining the avr rather than the magical one of ascending back up the lightning flash. chapter four; kether, the crown of coherent light the doctrine of trans-resonance as we have already noted, one of the primary doctrines of magick is that "that which is above is like unto that which is below, also stated variously as "the heaven is in the earth, but after an earthly manner; and that the earth is in the heaven, but after a heavenly manner" or kabbalistically as "malkuth is in kether, and kether is in malkuth, but after another ma

number of the card is 10, referring to the number of malkuth, the number of sephiroth contained within kether, and reducing to 1, the unity of kether itself. spelt in full, kaph is kaph-peh, the wheel and the blasted tower, each of which can be seen as a process of evolution. on the one hand, progressive and cyclic, on the other hand, sudden and decisive. in terms of kether we see in these cards the doctrine of unity in diversity (the spindle and spokes of the wheel) implicit in kether, and the doctrine of the breaking of the shells in lurianic kabbalah (the tower or "blasted house" being matter struck by the lightning flash of creation. tau in chockmah tau is attributed to the universe card, and we can see that the universal creation implicit in kether as potential is first given expansi

phareth is married these dynamic attributes of attraction and repulsion. an example of the difference between the two sephiroth is further provided in the martial arts, and can be found in any other system, where the flow of tai chi chuan is that akin to chesed, whereas the chi focusing of kung fu is of the nature of geburah. din, or "judgement, associated with geburah, plays an important role in the doctrine of zimzum "contraction, detailing the creative process of manifestation. in this lurianic doctrine, ain soph gathered the "roots" of din and placed them aside for the process of zimzum, thus showing the "withdrawal" of the point of kether from the ain soph aur as a concentrated act of judgement and self-limitation. indeed, it could be called the "original definition, and geburah embod

e of the cosmos is written of in identical terms, as the epoch of recombination, the first ripples of cosmic structure, and is the stage where light was set free from the foggy soup of radiation. dion fortune writes that "binah is perpetually binding force into form, and geburah perpetually breaking down form via the preserving influence of chesed. the sepher ha-temunah, amongst other works, uses the doctrine of cosmic cycles associated with the sephiroth. these cycles or the "shemittah, are said to last 6000 years, and are associated with the 7 sephiroth below the abyss, thus making 42,000 years (or 49,000 years if the cycle is 7000 years, leaving the last 8000 or 1000 years to complete the "great jubilee (the jubilee is a period of 50 years. it is said that we are currently in the shemit

THE MIDDLE PILLAR

oms of water and ghosts of earth are enchained by this sip.10 elsewhere levi reiterates that "the elementary spirits are subservient to this sign when employed with understanding."i1 he continues: if it be asked how a sign can exercise so much power over spirits, we inquire in turn why the christian world bows before the sign of the cross. the sign is nothing by itself and has no force apart from the doctrine of which it is the summary and the logos. now a sign which summarizes, in their expression, all the occult forces of nature, a sign which has ever exhibited to elementary spirits and others a power greater than their own, fills them naturally with respect and fear, enforcing their obedience by the empire of science and of will over ignorance and weakness. by the pentagram is also meas

THE ROSICRUCIAN MANIFESTOS

sparks of heavenly wisdom, which yet remaineth with men, and is a forerunner of pleasant phebus, who with his clear and fiery glistering beams brings forth that blessed day, long wished for, of many true-hearted; by which day-light then shall truly be known, and shall be seen all heavenly treasures of godly wisdom, as also the secrets of all hidden and unvisible things in the world, according to the doctrine of our forefathers, and ancient wisemen. this will be the right kingly ruby, and most excellent shining carbuncle, of the which it is said, that he doth shine and give light in darkness, and to be a perfect medicine of all imperfect bodies, and to change them into the best gold, and to cure all diseases of men, easing them of all pains and miseries. be therefore, gentle reader, admoni

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

ng many exonerated her want of love for one or a few. she like the circe of old who turned the followers of ulysses into swine, herself fell a victim entangled in those same meshes she had spun wherein to entrap her unwary fellows. ga woman who is without love, h writes levi, gabsorbs and degrades all who come near her; she who loves, on the other hand, diffuses enthusiasm, nobility, and life. h *the doctrine of transcendent magic, p. 125. in her we see a contorted symbol of wifehood, whilst in the latter cases, and especially in gthe fatal force, h we find that of motherhood. the true wife must sacrifice her children before the shrine of her lover, and the true mother must sacrifice her lover on the altar of her children. this is no paradox, no riddle, no twisting of words; for crowley of

the name of the lord. hosanna in the highest! h for this day*1. there has been born in albion a greater than david hume, and a more illustrious than david home,*2. even had he been genuine *1. 12th october, 1875 *2. d.d. home, the medium. and he shall be called gimmanuel, h that is ggod with us, h or being interpreted aleister crowley, the spiritual son of immanuel whose surname was cant* and as the doctrine taught by jesus christ became known as christianity, so let this theurgy, as expounded by this marvellous being, be known as crowleyanity: or in other words, according to the mind of the reader. pyrrhonic-zoroastrianism, pyrrhonic-mysticism, sceptical- transcendentalism, sceptical- theurgy, sceptical-energy, scientific- illuminism, or what you will; for in short it is the conscious co

but his speech was rash, for it is on the faith of universal testimony that he believed in the impossibility of the resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible. h gab actu ad posse valet consecutio. h .e. levi, the doctrine of transcendent magic, pp. 121, 158; also vide p.192. this is the method of true science, the great white magic of the black goddess: gape wide, o hideous mouth, and suck this heart fs blood, drain it down, expunge this sweetening life of mire and muck! squeeze out my passions as a sponge, till nought is left of terrene wine but somewhat deathless and divine *gargoyles, vol. iii, p. 9

228. after the colossal fable of oedipus we find the gracious poem of psyche, which was certainly not invented by apuleius. the great magical arcanum reappears here under the figure of a mysterious union between a god and a weak mortal abandoned alone and naked on a rock. psyche must remain in ignorance of the secret of her ideal royalty, and if she behold her husband she must lose him .e. levi, the doctrine of transcendent magic, p. 16. inspiration does not enter into the understanding, it illuminates a deeper part of the ego, and under its influence the imagination is diverted from the speculative understanding to more active powers which release the imprisoned gi. h when once these powers are released from the earthy grasp of the understanding, and the ego sloughs its outward empirical

got our results, and interpreted them in the partial light of their varied intellect, their diverse surroundings and education. but the result is the same physiological phenomenon, from plato and christ to spinoza and cankaracharya, from augustine and abelard, boehme and weigel in their christian communities to trismegistus and porphyry, mohammed and paracelsus in their mystic palaces of wisdom, the doctrine is essentially one: and its essence is that existence is one. but to my experience it is certain that in dhyana the ego is rejected. h *time, vol. ii, p. 275. this is absolutely true of berkeley when in the dialogues he writes: to know every thing knowable is certainly a perfection; but to endure, or suffer, or feel anything by sense, is an imperfection. the former, i say, agrees to g

THE WITCH CULT OF ZOS VEL THANATOS

as enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and those who would seek the promethean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the h

THE SECRET RITUALS OF THE OTO

rly, the earthy gods have their natures intermixed with fire, since the end of winter announces the fiery sign of aries, whose mysteries are those of spring and called the greater mysteries, wherein the slain god is celebrated by his name iao, jupiter, jehovah, iacchis, zeus, shu, jesus, osiris, etc. the ignorance of the vulgar and the corruption of the records have aided time s work of confusing the doctrines, so that the natures of distinct gods have suffered the accretion of alien elements till their simplicity has almost baffled restoration. this infernal rite, of which you are now an initiate, is founded on the apparent tragedy of the fall of the year, seen as a catastrophe by ignorant minds, though the philosophical comprehend the phenomenon as the natural, regular and recurrent chan

THE HOLY BIBLE KING JAMES VERSION

s of the five thousand, and how many baskets ye took up? 16:10 neither the seven loaves of the four thousand, and how many baskets ye took up? 16:11 how is it that ye do not understand that i spake [it] not to you concerning bread, that ye should beware of the leaven of the pharisees and of the sadducees? 16:12 then understood they how that he bade [them] not beware of the leaven of bread, but of the doctrine of the pharisees and of the sadducees. 16:13 when jesus came into the coasts of caesarea philippi, he asked his disciples, saying, whom do men say that i the son of man am? 16:14 and they said, some [say that thou art] john the baptist: some, elias; and others, jeremias, or one of the prophets. 16:15 he saith unto them, but whom say ye that i am? 16:16 and simon peter answered and sai

nay; but he deceiveth the people. 7:13 howbeit no man spake openly of him for fear of the jews. 7:14 now about the midst of the feast jesus went up into the temple, and taught. 7:15 and the jews marvelled, saying, how knoweth this man letters, having never learned? 7:16 jesus answered them, and said, my doctrine is not mine, but his that sent me. 7:17 if any man will do his will, he shall know of the doctrine, whether it be of god, or [whether] i speak of myself. 7:18 he that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 7:19 did not moses give you the law, and [yet] none of you keepeth the law? why go ye about to kill me? 7:20 the people answered and said, thou hast a devil: who goeth about to ki

] enemy of all righteousness, wilt thou not cease to pervert the right ways of the lord? 13:11 and now, behold, the hand of the lord [is] upon thee, and thou shalt be blind, not seeing the sun for a season. and immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 13:12 then the deputy, when he saw what was done, believed, being astonished at the doctrine of the lord. 13:13 now when paul and his company loosed from paphos, they came to perga in pamphylia: and john departing from them returned to jerusalem. 13:14 but when they departed from perga, they came to antioch in pisidia, and went into the synagogue on the sabbath day, and sat down. 13:15 and after the reading of the law and the prophets the rulers of the synagogue sent unto the

mother and mine. 16:14 salute asyncritus, phlegon, hermas, patrobas, hermes, and the brethren which are with them. 16:15 salute philologus, and julia, nereus, and his sister, and olympas, and all the saints which are with them. 16:16 salute one another with an holy kiss. the churches of christ salute you. 16:17 now i beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 16:18 for they that are such serve not our lord jesus christ, but their own belly; and by good words and fair speeches deceive the hearts of romans page 654 the simple. 16:19 for your obedience is come abroad unto all [men] i am glad therefore on your behalf: but yet i would have you wise unto that which is good, and simple concerning evil. 16:20

harity, in spirit, in faith, in purity. 4:13 till i come, give attendance to 1 timothy page 686 reading, to exhortation, to doctrine. 4:14 neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. 4:15 meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. 4:16 take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. 5:1 rebuke not an elder, but intreat [him] as a father [and] the younger men as brethren; 5:2 the elder women as mothers; the younger as sisters, with all purity. 5:3 honour widows that are widows indeed. 5:4 but if any widow have children or nephews, let them learn first to shew piety at home

that the name of god and [his] doctrine be not blasphemed. 6:2 and they that have believing masters, let them not despise [them] because they are brethren; but rather do [them] service, because they are faithful and beloved, partakers of the benefit. these things teach and exhort. 6:3 if any man teach otherwise, and consent not to wholesome words [even] the words of our lord jesus christ, and to the doctrine which is according to godliness; 6:4 he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, 6:5 perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 6:6 but godliness with contentment is great gain. 6:7 for we brought nothing

good works: in doctrine [shewing] uncorruptness, gravity, sincerity, 2:8 sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you. 2:9 [exhort] servants to be obedient unto their own masters [and] to please [them] well in all [things] not answering again; 2:10 not purloining, but shewing all good fidelity; that they may adorn the doctrine of god our saviour in all things. 2:11 for the grace of god that bringeth salvation hath appeared to all men, 2:12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; 2:13 looking for that blessed hope, and the glorious appearing of the great god and our saviour jesus christ; 2:14 who gave himself for us, that

he first principles of the oracles of god; and are become such as have need of milk, and not of strong meat. 5:13 for every one that useth milk [is] unskilful in the word of righteousness: for he is a babe. 5:14 but strong meat belongeth to them that are of full age [even] those who by reason of use have their senses exercised to discern both good and evil. 6:1 therefore leaving the principles of the doctrine of christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward god, 6:2 of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 6:3 and this will we do, if god permit. 6:4 for [it is] impossible for those who were once enlightened, and have tasted of the heavenly gift

TURNER ROBERT ARBETEL OF MAGICK

man may do and suffer by the spirits of olympus. the fourth is hesiodiacal, and homerical magick, which teacheth the operations by the spirits called cacod mones, as it were not adversaries to mankinde. the fifth is romane or sibylline magick, which acteth and operates with tutelar spirits and lords, to whom the whole orb of the earth is distributed. this is valde insignis magia. to this also is the doctrine of the druids referred. the sixth is pythagorical magick, which onely acteth with spirits to whom is given the doctrine of arts, as physick, medicine, mathematics, alchymie, and such kinde of arts. the seventh is the magick of apollonius, and the like, and agreeth with the romane and microcosmical magick: onely it hath this peculiar, that it hath power over the hostile spirits of mank

ll disciplines delivered, by the holy angels of 1. 10 god, as it appeareth out of the monuments of the gyptians. and these things afterwards were vitiated and corrupted with humane opinions; and by the instigation of evil spirits, who sow tares amongst the children of disobedience, as it is manifest out of st. paul, and hermes trismegistus. there is no other maner of restoring these arts. then by the doctrine of the holy spirits of god; because true faith cometh by hearing. but because thou mayst be certain of the truth. arid mayst not doubt whether the spirits that speak with thee, do declare things true or false, let it onely depend upon thy faith in god; that thou mayst say with paul, i know on whom i trust. if no sparrow can fall to the ground without the will of the father which is in

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

em with the same pious reverence as the greeks and egyptians did.2 like them too they have buried the original principles of their theology under a mass of poetical mythology, so that few of them can give any more perfect account of their faith, than that they mean to worship one first cause, to whom the subordinate deities are merely agents, or more properly personified modes of action.3 this is the doctrine inculcated, and very fully explained, in the bagvat geeta; a moral and metaphysical work lately translated from the sanscrit language, and said to have been written upwards of four thousand years ago. kreshna, or the deity become incarnate in the shape of man, in order to instruct all mankind, is introduced, revealing to his disciples the fundamental principles of true faith, religion

still adorn that country. the soul which was to be emancipated was the divine emanation, the vital spark of heavenly flame, the principle of reason and perception, which was personified into the familiar d mon, or genius, supposed to have the direction of each individual, and to dispose him to good or evil, wisdom or folly, and all their consequences of prosperity and adversity.1 hence proceeded the doctrines, so uniformly inculcated by homer and pindar,2 of all human actions depending immediately upon the gods; which were adopted, with scarcely any variations, by some of the christian divines of the apostolic age. in the pastor of hermas, and recognitions of clemens, we find the angels of justice, penitence, and sorrow, instead of the genii, or d mons, which the ancients supposed to dire

art of the history of the corruptions of christianity, which began in the pure theism of the eclectic jews,1 and by the help of inspirations, emanations, and canonizations, expanded itself, by degrees, to the vast and unwieldly system which now fills the creed of what is commonly called the catholic church. in the ancient religion, however, the emanations assumed the appearance of moral 1 compare the doctrines of philo with those taught in the gospel of st. john, and epistles of st. paul. of priapus 109 virtues and physical attributes, instead of ministering spirits and guardian angels; and the canonizations or deifications were bestowed upon heroes, legislators, and monarchs, instead of priests, monks, and martyrs. there is also this further difference, that among the moderns philosophy h

t the most perfect innocence was consistent only with the community of women. they chose latibula, or caverns, for their conventicles, at which both sexes assembled together in perfect nakedness.1 this sect perhaps continued to exist under different forms, but it was revived among the intellectual vagaries of the fifteenth century, and continued at least to be much talked of till the seventeenth. the doctrine of the community of women, and the practice of promiscuous sexual intercourse in their meetings, were ascribed by the early christian diebus etiam, quod pudoris est dicere, saltationes sceleratissimas per vicos atque plateas exerceant, ut matronalia honor, et innumerabilium foeminarum pudor, devote venientium ad facratissimum diem, injuris lascivientium appetatur, ut etiam ipsius sanc

TYSON DONALD THE POWER OF THE WORD

hind; left, right. this is sufficient, because there are only three different letters in the name, the h being repeated. in the later kabbalistic theory of the zohar, which was written centuries after the sepher yetzirah, the relationship between tetragrammaton and the creation of the world became more complex and specific. to understand this relationship, it is necessary to say a few words about the doctrine of emanations. kabbalists hold that creation, all forms of creation of being from nothingness, occurred and continues to occur through the mediation of ten spheres of living sacred fire called sephiroth. these spheres are connected by pathways that allow a progression from one to another either downward from deity to matter or upward from matter to deity. they form a ladder of lights

rt of ceremonial magic and knowledgeable in the numerical and positional manipulations of the kabbalah-indeed, in theorem xxiii of the monad, he specifically names a technique for substituting hebrew letters based upon systems of permutation of the hebrew alphabet "tziruph or themura" since dee was both a skilled kabbalist and a devoted christian, it is virtually certain that he knew and embraced the doctrine, held by pico della mirandola, johannes reuchlin, francesco giorgi, and cornelius agrippa, that the fivefold name of jesus had supplanted the place of tetragrammaton as the supreme wonder-working name. it is this esoteric name of jesus that is the lost key to understanding the hieroglyphic monad. the glyph of the monad is drawn by dee according to very exact proportions, which i have

iery, creative, and benevolent; the occult banners are constrictive, watery, receptive, and severe in judgment. the angels of the occult banners are not really evil, any more than the left hand can be called evil and the right hand good, but they control the archetypal potencies or tendencies that we associate with evil-harshness, coldness, narrow-mindedness, condemnation, criticism. according to the doctrine of the kabbalah, these forces of the leff pillar arise from the unconscious part of the mind, the dark half (binah, whereas the forces of the right pillar-inspiration, exuberance, generosity, kindness, munificence-arise from the (higher) conscious part of the mind, the light half (chokmah. the authority of each banner of tetragrammaton rules and controls the working of its correspondi

is fourfold manifestation of life, the divine names in many languages are four-lettered. this is particularly true in hebrew, and of the divine names in that language the most important is the tetragrammaton, ihvh. each letter of this name represents one of the four aspects of life called "elements" 1 stands for fire; the first h for water; the v for air; and the second h for earth (ibid, p. 125) the doctrine of the fourfold activity of spirit occurs again and again in the qabalah, and is expressed in many ways. the name of god, ihvh, is four-lettered, each letter corresponding to one of the four elements and to one of the four qabalistic worlds. the letters of this name are represented by the four animals described in the vision of ezekiel "they four had the face of a lion, of an eagle, o

WAITE ASPECTS OF MASONIC SYMBOLISM

he had become infected by the serpent. to sum up as regards the sources, the lost word in masonry is derived from a kabalistic thesis of imperfection in the divine name jehovah, by which the true pronunciation- that is to say, the true meaning- is lost. it was the life of the house of doctrine, represented by the temple planned of old in israel. the master-builder is the spirit, secret or life of the doctrine; and it is the quest of this that every mason takes upon himself in the ceremony of the third degree, so that the house, which in the words of another masonic degree, is now, for want of territory, built only in the heart "a superstructure perfect in its parts and honorable to the builder" craft masonry but if these are the sources of craft masonry, taken at its culmination in the sub

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverential peace samael aun weor prefacio del autor adorables e inmortales seres, saludos y bendiciones. hay dos clases de kabalistas: kabalistas intelectuales y kabalistas intuitivos. los kabalistas int

with the moon in order to incarnate the star, this star has eight points. indeed, the star of eight points is venus. whosoever attains the venusian initiation has the bliss of incarnating the dragon of wisdom (the inner christ, the arcanum 17 represents the hope. the gnostic student should be very careful with the work in the laboratorium oratorium. since the betrayal of the sanctuary of vulcan, the doctrine of ahriman was spread everywhere; this is the doctrine of the nicholaitans that transforms human beings into disgusting sub-lunar demons. the adepts of the left hand color their doctrine a very beautiful hue filled with ineffable and sublime mysticism. many are the brethren of the path that have entered this tenebrous path. the basic foundation of the doctrine of the nicholaitans cons

e are not against any religion, school, sect, order, etc. nonetheless, we firmly know that inside our individual inner lodge we must have order, so that we avoid confusion and error. we have accomplished this endeavor and we feel satisfaction, since we have served humanity and ourselves. to present a work of such magnitude, encourages us and prepares us for new endeavors. humanity has never liked the doctrine of the gnostics. hence, the substantial content of this work is for a more advanced humanity, because the people of this barbaric epoch are not capable of understanding these things. we hope that you, friend of mine, as a good reader, know how to find in this treasure that now is in your hands, the happiness, the bliss and the peace that we all want for all the beings. however, if you

WESTERN MANDALAS OF TRANSFORMATION SR AL

archetypes on the tree of life (compton, 1991) gives the scales of the planetary chakras and the zodiacal signs that correspond to case's interpretation. he made numerous refinements to blavatsky's system, in essence correcting her blinds. later we will employ this scheme for the background of our tattwa constructions. in his article on agrippa (1949, karl nowotny says: preparing the tattwas from the doctrine that elements of the soul are mingled in arithmetic proportion (and) those of the body in geometrical (proportion. he concludes that it is numbers themselves.which term includes such arrangements as magic squares.which act directly upon the soul, while the. geometrical figures have peculiar powers over man's body (p. 197. it does not seem unreasonable that geometric mandala-like forms

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

god: it is interesting that you have twice now used the phrase determined to act instead of chosen to act. this identification is quite common. often one uses the statement i am determined to do this synonymously with i have chosen to do this. this very psychological identification should reveal that determinism and choice are much closer than they might appear. of course, you might well say that the doctrine of free will says that it is you who are doing the determining, whereas the doctrine of determinism appears to say that your acts are determined by something apparently outside you. but the confusion is largely caused by your bifurcation of reality into the you and the not you. really now, just where do you leave off and the rest of the universe begin? or where does the rest of the un

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

f the pythagoreans as similar to those of orpheus. 2. b.c. 394. archytas of tarentum, who left a fragment upon pythagorean arithmetic. 3. b.c. 380. theon of smyrna. 4. b.c. 370. philolaus. from three books of this author it is believed that plato compiled his book numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott timaeus; he was probably the first who committed to writing the doctrines of pythagoras. 5. b.c. 322. aristotle. refer to his metaphysica, moralia magna, and nicomachean ethics. nicomachus of stagyra was his father. 6. b.c. 276. eratosthenes, author of work entitled kokkinon or cribrum, a sieve to separate prime from composite numbers. 7. b.c. 40. cicero. refer to his works de finibus and de natura deorum. 13. 8. 50 a.d. nicomachus of gerasa; treatises on

ccu lt power an d mys tic vir tu es by w. wyn n wes tcott 13. 850 a.d. photius of constantinople has left a bibliotheca of the ideas of the older philosophers. coming down to more recent times, the following authors should be consulted: meursius, johannes, 1620; meibomius, marcus, 1650; and kircher, athanasius, 1660. they collected and epitomized all that was extant of previous authors concerning the doctrines of the pythagoreans. the first eminent follower of pythagoras was aristaeus, who married theano, the widow of his master: next followed mnesarchus, the son of pythagoras; and later bulagoras, tidas, and diodorus the aspendian. after the original school was dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the

was dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the sage of tarentum. the school of pythagoras has several peculiar characteristics. every new member was obliged to pass a period of five years of contemplation in perfect silence; the members held everything in common, and rejected animal food; they were believers in the doctrine of metempsychosis, and were inspired with an ardent and implicit faith in their founder and teacher. so much did the element of faith enter into their training, that autos epha- he said it was to them complete proof. intense fraternal affection between the pupils was also a marked feature of the school; hence their saying, my friend is my other self, has become a byword to this day. t

much debased. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott john heydon says that by it we know the bodies of devils and their nature; the jews understand by it lilith, adam s first wife, a she-devil, dangerous to women in confinements; hence they wrote on the walls -adm chvh chvo lilit, that is, adam, eve, out of doors lilith. jesus, in matt. xii. 43, plainly allows the doctrine that evil spirits may haunt fields, which grotius says the jews think; and their word demon and field are similar, being shdim (fields) and shdim (evil deities; the siddim are mentioned in psalm cvi. 37. it is called the number of sins and the penitent, because it exceeds the number of commandments and is less than twelve, which is the number of grace and perfection. but sometimes eve

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ound the throne, v. ii# end of bpsthe chald an oracles attributed to zoroaster preface by sapere aude these oracles are considered to embody many of the principal features of chald an philosophy. they have come down to us through greek translations and were held in the greatest esteem throughout antiquity, a sentiment which was shared alike by the early christian fathers and the later platonists. the doctrines contained therein are attributed to zoroaster through to which particular zoroaster is not known; historians give notices of as many as six different individuals all bearing that name, which was probably the title of the prince of the magi, and a generic term. the word zoroaster is by various authorities differently derived: kircher furnishes one of the most interesting derivations w

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

conceived nor could it ever be an element of something with temporal duration and development.153 according to brentano, the temporal modes of presentation are acquired in an original experience of association, an inner perception that he calls proteraesthesis, described in a brief excursus (dictated in 1914) on the temporally continuous nature of the real a term that alludes to brentano s reism, the doctrine that the object of thought must be considered a real thing (reales) whether it is presented in the mind directly (in recto) or obliquely (in obliquo)154 as the boundary-sensation which experiences the primary object as present but also as continuously manifold. 155 on the one hand, temporal experience is of necessity constricted to a present that is isolated from past and future, but

ay conclude, therefore, that god s being is of two different kinds; first the negating force (b) that represses the a rmative being (a, positing it as the inwardly passive or as what is hidden; second, the outstretching, self-communicating being that in clear contrast holds down the negating power in itself and does not let it come outwardly into effect. 239 significantly, schelling contends that the doctrine of the unity of the divine essence in duality shows itself as profoundly interwoven with what is innermost, even with the language itself, of the old testament. more specifically, the proof is elicited from the repeated use of the plural name elohim with verbs in the singular, and from the conjunction of the two names, yhwh and elohim. schelling relates this archaic pairing to a disti

female is comprised within the male.42 nonetheless, i concur with scholem s surmise that gender dimorphism is the critical element of the jewish gnosis promulgated in the bahiric passage, though i would cast the matter of the nun in a different historical register, one that provides an opening to the mystery of mem. the exegesis of the double nun in yinnon can be seen profitably as a response to the doctrine of the virginal conception of jesus promoted in medieval christian polemical treatises against jews, which were especially prominent in the twelfth century when the attempt to convince jews of the mechanics of the incarnation was based on an appeal to observable natural phenomena perceived by the senses and understood by reason.43 the remark that the messiah must be propagated through

comfortably interpreted the matter somatically, presuming thereby that jesus was conceived in a womb fertilized by semen discharged physically by an actual man.45 but it is precisely this view that underlies the bahiric explication of the double nun in the name yinnon, offering a naturalistic conception of the birth of the messiah that is antithetical to the supernatural understanding implied in the doctrine of the incarnation.46 the polemical point is sharpened when we examine more carefully the symbolic value assigned to the letter, for the parabolic approach deployed by the kabbalists responsible for the (relatively final) redaction of sefer ha-bahir is predicated on the hermeneutical assumption that the inner core safeguards and solidifies the external shell. hence the double nun in y

l history. see scholem, explications, pp. 328 329. for a more comprehensive study of this topic, see schulte, zimzum, pp. 21 40. the similarity between lurianic kabbalah (as presented by scholem) and schelling s later philosophy is alluded to as well by marx, philosophy of f. w. j. schelling, p. 95 n. 20. it is also of interest to recall the passing comment of derrida, dissemination, p. 344, that the doctrine of simsum is linked to the mythology of louria, but it can also arise by way of hegel, boehme, etc. 251. schelling, ages, p. 17. 252. ibid, p. 19. 253. ibid, p. 86. 254. see wolfson, divine suffering, pp. 110 117. 255. schelling, ages, pp. 86 87 (emphasis in original. 256. b hme, vom dreyfachen leben des menschen, 1.35, cited in walsh, mysticism, p. 58. 257. schelling, ages, p. 16. 25

e dialectic of fana and baqa according to sufi psychology, that is, the passing-away of the discrete self and abiding in what is real. just as the moment exemplifies the dialectic of effacement and confirmation, so the awakened heart must abide in 214 notes to pages 70 71 passing away and passes away in abiding. see ch. 5 n. 80. the nexus between the conception of mental entities as momentary and the doctrine of metaphysical selflessness is attested in buddhist sources as well, as noted by rospatt, buddhist doctrine, p. 117. 96. mackendrick, immemorial silence, pp. 109 110. 97. elmore, islamic sainthood, p. 230 n. 22. on the mystical pilgrimage of the heart to the heart, symbolized by the ka ba, as liberating one from the bondage of time (riqq al-awqat, see the passage from ibn arabi in el

py of his study. the contrast between the attempt to overthrow the privilege granted to the present in heidegger and derrida and the critique of nagarjuna s middle way is explored as well in loy, nonduality, pp. 252 255. for a learned discussion on the nature of time in different but related historical-literary contexts, see rospatt, buddhist doctrine. the central contention of the author is that the doctrine of momentariness is primarily based on the analysis of change in terms of substitution and on the conviction that things are always changing (p. 217. on the notion of the moment (khana) as a central component of the buddhist conception of timeless time, that is, the instantaneous awakening (ekaksanabhisambodhi) of the now that eternally endures as that which has no duration, see also

fered by arnaldo de villanova in allocutio super tetragrammaton, which was composed in 1292: yod refers to the father, which is described as the principle without beginning (principium sine principio, waw to the son, which is the principle of beginning (principium ex principio coeternum, and he to the holy spirit that emerges from the first two principles. see scholem, beginnings, p. 25. although the doctrine of ten potencies became the prevalent theosophic view as kabbalah evolved in the thirteenth century, vestiges of the older mythologic structure are discernible. this is so, for instance, in the approach attested in zoharic literature (especially prominent in the idrot strata) whereby the godhead is depicted as comprising three configurations (parsufim: arikh anpin (or atiqa qaddisha

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

the northern side: hiereus the shadow of the supernal hypostases is on you; you have dwelt beneath the wings of the shelcinah; you are israel, who has come out of exile, and the true gates open to receive you. as the philosophus reaches the celebrant on the eastern side: celebrant wells of doctrine deep wells; wells of divine doctrine; wells of love: enter into the wells of doctrine. the study of the doctrine is the work among all works, the worship above all worships, the prayer of prayers. as the philosophus reaches the hegemon in the south: hegemon the path of spiritual consciousness is the path of the study of the secret doctrine. but those who would study the law must keep it: the law is understood only in the intercourse of holy union. as the philosophus reaches the hierophant in the

lain from the foundation of the world opened the book of life. love and understanding are the motive, the secret and the harmony of that world. we have spoken to you of many hallowings, and i invite you more especially at this stage to remember the turning of the will, which is the deeper meaning of its consecration in the grade of philosophus. this is the sense in which the sons and daughters of the doctrine, who have become familiar by experience with the mysteries of the way, the truth and the life, are declared to be little children that is to say, at the beginning of their initiation. they have graduated in conformity, in the union of the human with the divine will, which is the earnest of the ineffable union. it is the condition of the opening of the eyes, so that the eyes see and th

in search of the secret, that stone of the wise which we pray to attain in this temple, the stone which transmutes those whom it does not break. that white stone, the true medicine thereof and the divine tincture are in our inward nature. was it not said to you of old that god is within? when the seven gifts of the divine spirit are declared in the consciousness then is the secret found. this is the doctrine of light, and where is that light, my brother? our tradition tells us that it is in the holy angles of the cross, and this is an allegory of our lower nature, that work to which you are called henceforth. innocent of hands and clean of heart, you will go up the mountain of the lord by the following of that path. remember the temple on its summit and the aspiration of the sons and daug

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