Michael Wynn's Occult Reference Library
THE FACULTY,THE FACULTIES

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ABRAMELIN1

f the thoughtvision. this thought-vision is exercised almost unconsciously by everyone in thinking of either a place, person, or thing, which they know well; immediately, coincident with the thought, the image springs before the mental sight; and it is hut the conscious and voluntary development of this which is the basis of what is commonly called clairvoyance. among the highlanders of scotland, the faculty, as is well known, is of common manifestation; and the english it is usually spoken of as by second-sight. unfortunately, like far too many modern occultists, abraham the jew shows a marked intolerance of magical systems differing from his own; even the renowned name of petrus di abano4 is not sufficient to save the heptameron or magical elements from condemnation in the concluding par

as there only remaineth unto me but a little while to live, those who remain after me will receive the news, of the result of this prophecy. the operation of the thirteenth chapter42 of the second book, i have twice performed; once in the house of savonia;43 and another time in the marquisate of magdeburgh, and i was the cause that their estates were handed down unto their children. now when once the faculty of being able to avail oneself of the sacred magic hath been obtained, it is permissible to demand from the angel a sum of coined money proportionate unto thy birth, quality and capacity, the which without difficulty will be granted unto thee. such money is taken from the hidden treasures. it is, however, necessary to note that in all treasures one is allowed to take the fifth part, go

ABRAMELIN2

s. these three parts of the person, which abraham calls body, soul, and spirit, are designated in the qabalah by the respective terms of nephesch, i.e, the animal part; neschamah, or the soul, that is to say, the higher aspirations, and ruach, ie, the mind or spirit. but besides these, the qabalists also recognise certain higher principles, of which abraham the jew does not here speak, nor yet of the faculty of reincarnation of those principles. reincarnation is a subject much treated of by the oriental sacred writings, and was undoubtedly a fundamental doctrine of the ancient egyptian magic, from which, be it well remembered, the hebrew qabalah has been derived. the esoteric buddhists divide the personality into seven principles, instead of the three given above. 128 i.e, the four cardina

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

le heart! we do not give up 'you lied, d'ormea, i do not repent' the results of experiment are still valid for experience, and the fact that the universe turns out on enquiry to be unintelligible only serves to fortify our ingrained conviction that experience itself is reality. 32. we may then ask ourselves whether it is not possible to obtain experience of a higher order, to discover and develop the faculty of mind which can transcend analysis, stable against all thought by virtue of its own self-evident assurance. in the language of the great white brotherhood (whom i am here to represent) you cross the abyss 'leave the poor old stranded wreck- ruach 'and pull for the shore' of neschamah. for above the abyss, it is said, as you will see if you study the supplement of the fifth number of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ful. as one prevents the more accessible thoughts from arising, we strike deeper strata- memories of childhood reawaken. still deeper lies a class of thoughts whose origin puzzles us. some of these apparently belong to former incarnations. by cultivating these departments of one's mind we can develop them; we become expert; we form an organized coherence of these originally disconnected elements; the faculty grows with astonishing rapidity, once the knack of the business is mastered. it is much easier (for obvious reasons) to acquire the magical memory when one has been sworn for many lives to reincarnate immediately. the great obstacle is the phenomenon called freudian forgetfulness; that is to say, that, though an unpleasant event may be recorded faithfully enough by the mechanism of the

the astral imagery of the star-spate, will-symbol, or soul-symbol, or even to forget its duty to the body and the sensible surroundings. nor should he omit to keep his body of light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideals from obsession. but he should have acquired, by previous practice, the faculty of detaching these elements of his consciousness from their articulate centre, so that they become (temporarily) independent responsible units, capable of receiving communications from headquarters at will, but perfectly able (1) to take care of themselves without troubling their chief, and (2) to report to him at the proper time. in a figure, they must be like subordinate officers, ex

ALEISTER CROWLEY MEDITATION

the words "and strive to see in everything the will of god" to another, while engaged in killing thoughts, came the words "and push it down" apparently referring to the action of the inhibitory centres which he was using. by keeping on with this he got his "result" the ideal mantra should be rhythmical, one might even say musical; but there should be sufficient emphasis on some syllable to assist the faculty of attention. the best mantras are of medium length, so far as the beginner is concerned. if the mantra is too long, one is apt to forget it, unless one practises very hard for a great length of time. on the other hand, mantras of a single syllable, such as "aum<mantra containing the word "aum" one sometimes forgets the other words, and remains concentra

ould see nothing else, and then calmly proposed to cut out every one's colon, pointing out that a vulture (who has no colon) is a very long-lived bird. as a matter of fact the longevity of the vulture is due to its twisted neck, and many thoughtful persons propose to experiment on professor metchnikoff. but the worst of all phantasms are the moral ideas and the religious ideas. sanity consists in the faculty of adjusting ideas in proper proportion. any one who accepts a moral or religious truth without understanding it is only kept out of the asylum because he does not follow it out logically. if one really believed in christianity<bible seriously; but to take it seriously one must be already mad "crowley> if one really thought that the majority

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt" the old comment 22. a promise- not yet fulfilled. p.s. since (an v) fulfilled) a charge to destroy the faculty of discriminating between illusions. the new comment we have here a further conception of the cosmographical scheme. nuit is all that which exists, and the condition of that existence. hadit is the principle which causes modifications in this being. this explains how one may call nuit matter, and hadit motion, in the highest physico-philosophical sense of those terms. we are asked to a

these operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it would be unpardonably foolish to live there permanently. this illustrates on case of a general principle. we consider the attainment of various illuminations, incomparably glorious as that is, of chief value for its witness to our possession of the faculty which made success possible. to have climbed alone to the summit of iztaccihuatl is great and grand; but the essence of one's joy is that one possesses the courage, knowledge, agility, endurance, and self-mastery necessary to have done it. the goal is ineffably worth all our pains, as we say to ourselves at first; but in a little while are aware that even that goal is less intoxicating

ALEISTER CROWLEY THE SWORD OF SONG

nds of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called of black magic and of pacts in which he vilifies the same. the sword of song 66 corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all the other phenomena. there is no eff

ALEISTER CROWLEY EQ I 5

the time of his practice, he will be as little disturbed as possible, and, if he is able, this place should not be the place where he sleeps, as the sankh ras of such a place would tend, 43 so soon as her tried to reduce the number of his thoughts down to one, to make him go to sleep, which is one of the chief things to be guarded against. time and place being once chosen, it is important, until the faculty of concentration is strongly established, not to alter them. then bodily posture is to be considered. if we stand up to meditate, then a good deal of energy goes to maintain the standing posture. lying down is also not good, because it is associated in our minds with going to sleep. therefore the sitting posture is best. if you can sit cross-legged as buddharupas sit, that is best; bec

ALEISTER CROWLEY EQUINOX EQ I 3

eauty to the nervous agitation, to the greediness, with which the mind throws itself upon them. consequently this hope is a vicious circle. let us admit for the moment that hashish gives, or at least increases, genius; they forget that it is in the nature of hashish to diminish the will, and that 110 thus it gives with one hand what it withdraws with the other; that is to say, imagination without the faculty of profiting by it. lastly, one must remember, while supposing a man adroit enough and vigorous enough to avoid this dilemma, that there is another danger, fatal and terrible, which is that of all habits. all such soon transform themselves into necessities. he who has recourse to a poison in order to think will soon be unable to think without the poison. imagine to yourself the frightf

ALEISTER CROWLEY EQUINOX EQ I 4

y kos'a. the illusionary thought-sheath including manas, buddhi, chittam, and ahank ra in union with one or more of the gnanendriyams. 3. vi anam y kos'a. the consciousness sheath, which consists of anthak rana in union with an organ of action of of sense- gnan- and karm- endriyam. 4. pr n m y kos'a. consists of the five airs. here we drop below anthak rana. 5. annam y kos'a. body of nourishment. the faculty which feeds on the five tatwas. besides these there are three bodies or shariras. 1. karana sharira. the causal body, which almost equals the protoplast. 2. sukshma sharira. the subtle body, which consists of the vital airs, etc. 3. sthula shirara. the gross body. the chakkras according to the yoga,79 there are two nerve-currents in 86 the spinal column called respectively pingala and

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

-cell only just out of its range, may try this way and that to get a hitch on. if so, the microbe, at first innocuous, would become noxious. so, on the other hand, body-cells may educate themselves to vibrate in harmony with a microbe before dissonant; or there may be mutual interchange and co-adaptation "but, if things be so, surely we are face to face with a marvellous and far-reaching faculty, the faculty of choice, and this rising from the utter bottom of biology to the summit formative faculty 'auto-determination' or, if you please 'mind" in the year 1895, sir william crookes, one of our greatest scientists, gave an interesting lecture before a body of chemists in great britain, in which he dealt with the ability of the atom to choose its own path, to reject and to select, and showed

l forms is nevertheless but one, though the vehicles of expression are diverse, and ever prove inadequate as times elapses. what, then, is the purpose back of this endless process of form building, and this combining of the lesser forms? what is the reason of it all, and what will prove to be the goal? surely it is the development of quality, the expansion of the consciousness, the development of the faculty of realisation, the production of the powers of the psyche, or the soul, the evolution of intelligence. surely it is the gradual demonstration of the basic idea or purpose which that great entity whom we call the logos, or god, is working out through the solar system. it is the demonstration of his psychic quality, for god is intelligent love, and the fulfilment of his determined purpo

lution, and which can be seen working out in the solar system. let us first briefly recapitulate, in order that we may approach our subject to-night with certain ideas clearly formulated. we have seen that our interpretation of the processes of nature necessitates a threefold concept, which concerns itself with the life aspect, with the substance aspect, and with their close interrelation through the faculty of intelligence manifesting as consciousness of some kind or other. this interrelation will produce, finally, the perfected expression (through the medium of matter) of the conscious purpose of some indwelling entity. i seek to emphasise the fact that the goal of my endeavour is to put before you a hypothesis and a suggestion which may have within it the germ of a possible truth, and w

r, i shall be able to lay another stone upon the structure i am endeavouring to build. the word consciousness comes from two latin words: con, with; and scio, to know; and means literally "that with which we know" if you take a dictionary and look up this word you will find it defined somewhat as follows "the state of being aware" or the condition of perceiving, the ability to respond to stimuli, the faculty of recognising contacts, and the power to synchronise vibration. all these phrases might be included in any definition of consciousness, but the one i want to lay emphasis upon this evening is that which the standard dictionary gives, and which i have quoted earlier. the average thinker who takes up the majority of the textbooks dealing with this subject is apt to find them very confus

nstinct is a recognised faculty of all animal units, and the word comes from the same root as the word "instigate" when the power to instigate begins within any animal form it is a sign that an embryo mentality is beginning to manifest. in all these kingdoms you have different grades and types of consciousness showing themselves, whilst in man you have the first symptoms of self-consciousness, or the faculty in man whereby he becomes aware that he is a separated identity, that he is the indwelling impulse within the body, and the one who is in process of becoming aware by means of these bodies. this has been long taught in the east, and "esoteric philosophy teaches that everything lives and is conscious, but that not all life and consciousness is similar to the human" and it also emphasise

a human being is but a repetition on a higher turn of the spiral, of the two stages which we noted in the evolution of the atom, that of atomic energy and of group coherence. in the world at present can be seen the human family at the atomic stage of manifestation, leading on to a goal not yet achieved, the group stage. if there is one thing apparent to all of us who are in any way interested in the faculty of awareness, and who are in the habit of noting that which passes around us, it is that of the different grades of mentality which we meet everywhere, and the different types of consciousness among men. we meet people who are alert, alive, aware of all that is going on, keenly conscious, responsive to thought currents of various kinds in human affairs, and conscious of contacts of eve

therefore, will surely lead us all to be patient with our brothers and sisters who may so often irritate us. what are the two factors whereby we evolve in and out of the atomic stage? in the orient for many ages the method of evolution has been regarded as a twofold one. a man has been taught that he evolves and becomes aware first by means of the five senses, and later through the development of the faculty of discrimination, coupled with dispassion. here in the west we have primarily emphasised the five senses, and have not taught that discrimination which is so essential. if you watch the development of a little child you will become aware, for instance, that a baby develops the five senses in a certain ordered sequence, usually. the first sense it develops is hearing; it will move its

develops is hearing; it will move its head when there is a noise. then the next sense to be noted is that of touch, and it begins to feel about with its little hands. the third sense which seems to awaken is that of sight. i do not mean by this that a baby cannot see, or that it is born blind, like a kitten, but it is often several weeks before a baby consciously sees and looks with recognition. the faculty has always been there, but there has been no realisation. so it is with the graded expansions of consciousness and realisations that lie ahead of man to-day. in these three paramount, or major senses, hearing, touch, and sight, you have a very interesting analogy to and- 38- the consciousness of the atom copyright 1998 lucis trust connection with the threefold manifestation of deity, t

he persists in this, he will find the group to which he belongs, and will then change his centre. no longer will he be limited by his own little atomic wall, but he will pass beyond it, and become, in his turn, a conscious, active, intelligent part of the greater whole. and how is this change brought about? the atomic stage was developed by means of the five senses, and through the utilisation of the faculty of discrimination. the stage at which a man awakens to group realisation, and becomes a conscious participant in the activities of the group, is brought about in two ways: through meditation, and through a series of initiations. now when i use the word "meditation" i do not mean what is perhaps usually understood by that word, a negative, receptive state of mind, or a state of trance

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ion of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling thinker. it is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the monad, or spirit, till the consciousness eventually is divine. as the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal. chapter ii- 7- initiati

ltist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understanding may be defined as the faculty of the thinker in time to appropriate knowledge as the foundation for wisdom, that which enables him to adapt the things of form to the life of the spirit, and to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals

ms of light (occultly understood) which emanate from it. the hierarchy might be considered as the aggregate on our planet of the forces of the fifth kingdom in nature. this kingdom is entered through the full development and control of the fifth principle of mind, and its transmutation into wisdom, which is literally the intelligence applied to all states through the full conscious utilisation of the faculty of discriminative love. to develop consciousness in the three lower kingdoms. as is well known, the five kingdoms of nature on the evolutionary arc might be defined as follows: the mineral kingdom, the vegetable kingdom, the animal kingdom, the human kingdom, and the spiritual kingdom. all these kingdoms embody some type of consciousness, and it is the work of the hierarchy to develop

d if we briefly summarize the different aspects of consciousness to be developed in the various kingdoms. in the mineral kingdom the work of the hierarchy is directed toward the development of the discriminative and selective activity. one characteristic of all matter is activity of some kind, and the moment that activity is directed towards the building of forms, even of the most elemental kind, the faculty of discrimination will demonstrate. this is recognised by scientists everywhere, and in this recognition, they are approximating the findings of the divine wisdom. in the vegetable kingdoms, to this faculty of discrimination is added that of response to sensation, and the rudimentary condition of the second aspect of divinity is to be seen, just as in the mineral kingdom a similar rudi

vibrations of the two other bodies when they return to its shelter from the presence of the king; because now the purified astral and controlled mental can safely stand before that king. when purified and controlled they stand and for the first time consciously vibrate to the ray of the monad, then with prepared bodies can the ability to see and hear on all the planes be granted and achieved, and the faculty of reading and comprehending the records be- 51- initiation, human and solar copyright 1998 lucis trust safely employed, for with fuller knowledge comes added power. the heart is now sufficiently pure and loving, and the intellect sufficiently stable to stand the strain of knowing. before the fourth initiation can be taken, the work of training is intensified, and the hastening and acc

pirants, and as they learn to imprint details accurately upon their memory they are laying the foundation for that acute instantaneous apprehension of that which is shown them by the hierophant; secondly, by having cultivated within themselves the power to visualise again that which has once been seen. it will be apparent here why the emphasis has been laid by all wise teachers of meditation upon the faculty of the careful building of mental pictures. the aim has been twofold: a. to teach the student to visualise his thought-forms accurately, so that when he begins to create consciously he may lose no time in inaccurate transformation. b. to enable him to picture again accurately the imparted secret, so that it may instantly be of use to him whenever needed. finally, by the strongly applie

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ordial condition. the subjective life, the synthesis of will and love taking active form, is withdrawn. the partnership is dissolved. the form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. matter persists, but the form no longer persists. the work of the second logos ends, and the divine incarnation of the son is concluded. but the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience. let us illustrate: the matter of the solar system, when undifferentiated, was active intellig

on the ear of a man (a note made up of the totality of vibrations produced by all dense material forms) his physical body would be completely disrupted. he is not ready yet for such a happening; the inner ear is not duly prepared. only when the threefold hearing is consummated will completed hearing on the physical plane be likewise permitted. hearing on the mental plane is simply an extension of the faculty of differentiating sound. the hearing dealt with on all these planes is the hearing that has to do with the form, that concerns the vibration of matter, and that is occupied with the not-self. it has not to do with the psyche, or the telepathic communication that proceeds from mind to mind, but with the sound of the form or that power whereby one separated unit of consciousness is awar

h. they are practically subsidiary to that sense. this second sense, and its connection with this second solar system, should be carefully pondered over. it is predominantly the sense most closely connected with the second logos. this conveys a hint of much value if duly considered. it is of value to study the extensions of physical plane touch on other planes and to see whither we are led. it is the faculty which enables us to arrive at the essence by due recognition of the veiling sheath. it enables the thinker who fully utilises it to put himself en rapport with the essence of all selves at all stages, and thereby to aid in the due evolution of the sheath and actively to serve. a lord of compassion is one who (by means of touch) feels with, fully comprehends, and realises the manner in

ability to touch intensified. the law of attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. forget not in this connection the mystery of the rod of initiation.84(73) later when we consider the subject of the centres and initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second logos, wielding the law of attraction- 115- a treatise on cosmic fire copyright 1998 lucis trust let us now finish what may be imparted on the remaining three senses sight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. that will then leave two more points to be dealt with in this first division of the trea

faculty whereby the not-self is contacted. hence, its rarity these days owing to the intense individualisation of the ego, and its identification with the form necessary identification at this particular time. as the sense of taste on the higher planes is developed, it leads one to ever finer distinctions till one is finally led through the form, right to the heart of one's nature. e. smelling is the faculty of keen perception that eventually brings a man back to the source from whence he came, the archetypal plane, the plane where his true home is to be found. a perception of difference has been cultivated that has caused a divine discontent within the heart of the pilgrim in the far country; the prodigal son draws comparisons; he has developed the other four senses, and he utilises them

keen perception that eventually brings a man back to the source from whence he came, the archetypal plane, the plane where his true home is to be found. a perception of difference has been cultivated that has caused a divine discontent within the heart of the pilgrim in the far country; the prodigal son draws comparisons; he has developed the other four senses, and he utilises them. now comes in the faculty of vibratory recognition of the home vibration, if it might be so expressed. it is the spiritual counterpart of that sense which in the animal, the pigeon and other birds, leads them back unerringly to the familiar spot from whence they originally came. it is the apprehension of the vibration of the self, and a swift return by means of that instinct to the originating source. the consi

ween the two produces: a. objectivity, or the manifested son or sun. b. evolution itself. c. the development of quality. d. time and space. the questions we are now engaged in answering embody certain fundamental aspects of manifestation, viewed principally from the subjective or psychic angle. iv. what is consciousness? what is its place in the scheme of things? consciousness might be defined as the faculty of apprehension, and concerns primarily the relation of the self to the not-self, of the knower to the known, and of the thinker to that which is thought about. all these definitions involve the acceptance of the idea of duality, of that which is objective and of that which lies back of objectivity.99(88) consciousness expresses that which might be regarded as the middle point in manif

rs to itself the qualities nurtured during manifestation, perfect love and perfect intelligence showing forth then as active intelligent love-wisdom. we might, therefore, answer the questions "what is the mind aspect and why is it so important" by saying that the mind aspect is in reality the ability or capacity of the logoic existence to think, to act, to build, and to evolve in order to develop the faculty of active love. when the logos, who is active intelligence, has run his life-cycle, he will be also love fully manifested throughout nature. this can be likewise predicated of a heavenly man in his sphere and of a man in his tiny cycle. thus the importance of manas can be fully seen. it is the means whereby evolution becomes possible, comprehension is achieved, and activity is generate

ctically involves the realisation that some knowledge deals with the subjective side of life, and the other type of knowledge with the objective side; that one type of- 165- a treatise on cosmic fire copyright 1998 lucis trust knowledge is concerned with energy and force (hence the danger of undue hasty revelation) and another with that which is energised. therefore it will be apparent that until the faculty of ascertaining subjective information is achieved, whole ranges of facts will remain outside the scope of the consciousness of the majority. as we have been told, the goal of evolution is the attainment of consciousness on all planes; owing to the small evolutionary attainment of the race only the physical plane is as yet in any way brought under conscious control. the knowledge which

in relation to the schemes, and other forms of manifestation to each other and, if the microcosm himself is studied as the clue to the whole, some idea will begin to permeate the mind as to the purpose underlying all these manifestations. it should be borne also in mind that just as the average man in each incarnation achieves three objects: 1. the development of consciousness or the awakening of the faculty of awareness, 2. the achievement of a certain proportion of permanent faculty, or the definite increase of the content of the causal body, 3. the making of karma, or the setting in motion (by action, of causes which necessitate certain unavoidable effects, so a heavenly man at one stage of his evolution does the same. as man progresses and as he enters upon the probationary path and th

d the future. a planetary logos individualised in a previous system; a man individualises in this; the planetary entities, now involutionary, will individualise in the next. a. consciousness and existence. from the wider point of view the terms initiation and individualisation are synonymous; they both express the idea of an expansion of consciousness, or of entrance into a new kingdom of nature. the faculty of acquiring knowledge must be realised as paralleling the development of the sense of sight, or vision, as earlier pointed out. the fire of mind shone forth and illuminated animal man in lemurian days, during that vast cycle wherein sight opened up for him the physical plane. the relationship between sight and mind is- 206- a treatise on cosmic fire copyright 1998 lucis trust a very c

anifested system. third. mercury and venus are in process of transmutation, and the manasic principle in both these schemes, having reached a high stage of development, is being transmuted into love-wisdom. when three fifths of the units (deva and human) that go to the composition of the vehicles of any planetary logos are entering upon the path, then the process of transmutation is entered upon. the faculty of mind is then an instrument for creative use, and not the "slayer of the real" and a barrier to the free life of the spirit. again, it must be noted that earth, mars, jupiter, saturn, and vulcan are as yet developing manas, and the stage achieved in each varies, and is not for exoteric publication. the heavenly men of these schemes have not yet succeeded in bringing their bodies to t

characteristics of manas might be summed up under three heads: a. discrimination. b. ordered activity. c. adaptability. let us study these a little and note wherein in days and cycles to come they will be seen working out. a. discrimination. this is necessarily almost the statement of a platitude. all students recognise the discriminative quality of manas and its selective capacity; all recognise the faculty in man which enables him to distinguish intelligently between the self and the not-self. what we are apt to forget is that this faculty persists on all planes, and is threefold in manifestation: first. discrimination between the i-consciousness, and that which is cognised in the external world. this is the ability to distinguish between oneself and all other forms extant. it is- 245- a

mental levels "as a man thinks, so is he" according to his thoughts are his desires and acts, and so results the future. he fixes for himself the resultant karma. the word "fixation" is chosen for two purposes: first, because the word implies the capacity of the thinker to shape his own destiny, and secondly because the word implies a stabilising idea, for as evolution progresses, the ego evolves the faculty of forming definite concrete thought-forms, and, through these stable products, of subduing the fluctuations of the astral body. this law of the fifth, or mental plane is one of the most important laws with which we have to do at any time, and it will find its most complete demonstration in the next, or fifth round. in relation to this fourth round the following facts may be gathered a

. in this solar system the vibration of the cosmic astral plane is becoming dominant, and through that vibration, travelling via the fourth cosmic ether (whereon as earlier stated are the etheric centres of the planetary logoi) and our systemic astral plane, certain eventualities become possible. the "sons of desire" logoic or human, can learn certain lessons, undergo certain experiences, and add the faculty of love-wisdom to the intelligence earlier gained. our solar logos, and the heavenly men, are polarised on the cosmic astral plane, and the effect of their life energy as it flows through the systemic "heart" can be seen in the activity of the astral plane, and in the part sex and passion play in the development of man. at the close of this mahamanvantara there will be ready for manife

idualisation. we have seen how the characteristic method of individualisation in this solar system is the result of force emanating from the cosmic mental plane, which sweeps into activity those entities whose function it is to form the body of the ego out of their own living substance on the mental plane and thus, through their own quality and nature, endow human units on the physical plane with the faculty of self-consciousness, thus producing man. it is their work also to energise the mental units of all men, and to co-ordinate- 424- a treatise on cosmic fire copyright 1998 lucis trust by means of the force which they embody, and to energise the sheaths of the threefold lower man, so that they may in due course of time intelligently express the will and purpose of the indwelling thinker

ALICE A BAILEY05 THE LIGHT OF THE SOUL

es of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have

quieted. in this stage the chitta is responsive only to subjective impressions. the word "samadhi" is subject to various interpretations, and is applied to different stages of yogi achievement. this makes it somewhat difficult for the average student when studying the various commentaries. perhaps one of the easiest ways to realise its meaning is to remember that the word "sama" has reference to the faculty of the mind-stuff (or chitta) to take form or to modify itself according to the external impressions. these external impressions reach the mind via the senses. when the aspirant to yoga can control his organs of sense-perception so that they no longer telegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and

rful film which every man possesses. it is circumscribed and limited. 2. etheric vision. this is a rapidly developing faculty of the human eye which ultimately will reveal the health aura of all forms in the four kingdoms of nature, which will bring about recognition of the vital pranic emanations of all living centres and will make manifest the conditions of the centres. 3. clairvoyance. this is the faculty of sight upon the astral plane and is one of the lower "siddhis" or psychic powers. it is achieved through a surface sensibility of the entire "body of feeling" the emotional sheath, and is sensuous perception carried to a very advanced condition. it is misleading and, apart from its higher correspondence, which is spiritual perception, is the very apotheosis of maya or illusion. 4. sy

til that time when the higher forms of vision, enumerated below, supersede them. these higher forms of sight include the others. 5. pure vision. this is spoken of by patanjali in the words "the seer is pure knowledge (gnosis. though pure, he looks upon the presented idea through the medium of the mind (book ii, sutra 20) the words "pure knowledge" have been translated "pure vision" this vision is the faculty of the soul which is pure knowledge, and is manifest when the soul uses the mind as its instrument of vision. charles johnston translates the same sutra as follows "the seer is pure vision. he looks out through the vesture of the mind" it is that clear apprehension of knowledge and a perfect comprehension of the things of the soul which is characteristic of the man who through concentr

r centre himself in the consciousness of the ego, soul or spiritual man, and knows himself as separate from the mind, the emotions, desires, feelings and form which constitute the lower man. 4. he has learnt to recognize that lower man (the sum total of mental states, of emotions and physical atoms) as simply his instrument for communicating at will with the three lower planes. 5. he has acquired the faculty of contemplation or the attitude of the real identity towards the realm of the soul and can look out on the soul-realm in a sense corresponding to the way a man can use his eyes to see on the physical plane. 6. he can transmit to the brain, via the controlled mind, that which he sees, and can thus impart knowledge of the self and of its kingdom to the man on the physical plane. this is

tely distorted by the rational mind, yet always embodying a kernel of truth. it is by this process, through which the rational mind brings questions to the intuition for solution, that the truths of science are reached, the flashes of discovery and genius. but this higher power need not work in subordination to the so-called rational mind, it may act directly, as full illumination 'the vision and the faculty divine" 34. understanding of the mind-conscious comes from one-pointed meditation upon the heart centre. the sons of men are distinguished from the animal kingdom by the possession of intelligence, of the rational reasoning mind. hence in the ageless wisdom, the secret doctrine of the world, human beings are frequently called "sons of mind" it is this which gives them their sense of in

subtle apparatus through which forms are contacted and likewise turned to specific purposes. we are dealing here- 194- the light of the soul copyright 1998 lucis trust with the indriyas, or senses, which are usually divided by hindu philosophers into ten instead of five. they divide the five senses into two groups, those which we call the organs of sense, such as the eye, the nose, etc, and then the faculty which makes it possible for the eye to see and the nose to smell. in considering the senses, the student studies them, therefore, in five connections and this likewise in relation to their counterparts on the astral and mental planes. the five divisions are as follows: 1. their nature. he studies each sense in its twofold condition, that of the external instrument and the internal capa

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ion. it must be equipped to meet and handle whatever may come, so as to get the highest and the best results. men's powers should be drawn out to their fullest constructive expression. there must be no standardized limit of achievement, the attainment of which will leave them complacent, self-satisfied and, therefore, static. they must always be led from lower to higher states of realization, and the faculty of awareness must be steadily expanded. expansion and growth is the law of life and while the mass of men must be lifted by a system of education, fitted to bring the greatest good to the greatest number, the individual must be given his full heritage, and special culture provided which will foster and strengthen the finest and the best amongst us, for in their achievement lies the pro

scientific method of ascertaining agreements amidst differences."5(17) both east and west seem to feel that an educational system that does not eventually lead a man out of the world of human affairs into the wider consciousness of spiritual things has failed in its mission and will not measure up to the soaring demand of the human soul. a training that stops short with the intellect, and ignores the faculty to intuit truth which the best minds evidence, lacks much. if it leaves its students with closed and static minds, it has left them without the equipment to touch that intangible and finest "four-fifths of life" which dr. wiggam tells us, lies outside the realm of scientific training altogether.6(18) the door must be opened for those who can go beyond the academic training of the mind

t great group of practical mystics who will eventually save the world, two things are needed: trained minds with wide general knowledge as a foundation (and this our western system can give, plus a spiritual awareness of the indwelling divinity, the soul, to be achieved through the eastern system of scientific meditation. our greatest need in the west lies in our failure to recognize the soul and the faculty of the intuition which in its turn leads to illumination. the late professor luzzatti, prime minister of italy, in the preface to his most valuable and scholarly book "god and- 20- from intellect to intuition copyright 1998 lucis trust freedom" says "it is everywhere noticed that the growth of the empire of man over himself does not keep step with the growth of the empire of man over n

ls of information in order to gain knowledge. this is fundamentally the meaning of patanjali when he uses the expression translated "spiritual reading" it really signifies reading with the eyes of the soul, with the inner vision alert to find out that which is sought. it is realized that all forms are only symbols of an inner or spiritual reality, and spiritual reading involves the development of the faculty of "reading" or seeing the life aspect which the outer form veils and hides. this will be found to apply equally to a human form as to any other form in nature; all forms veil a divine thought, idea, or truth and are the tangible manifestation of a divine concept. when a man knows this he begins to read spiritually, to see below the surface and so contact the idea which gave birth to t

ng. the veil must be pierced and there are many ways of doing it. dr. winslow hall in illuminanda6(93) tells us of three ways, the way of beauty the way of the intellect, and the way of the soul. through beauty and the search for the reality which has produced it, the mystic forces himself behind the outer form and finds the good and the wonderful. dr. otto7(94) deals with this in his exegesis of the faculty of "divination" that capacity to recognize with awe and wonder the essential holy and beautiful behind all forms. his chapter is well worth careful consideration. thus the mystic "divines (through the divine within himself) the reality which the veil of matter hides. this is the way of the senses. then there is the way of the intellect, of the intense focussing of the mind upon a probl

m that of the mystic. his is the directing of the intellect to the object of its search; his is the way of the mind, and its discipline and control. he steadies the mind; he stops its versatility and focusses it; he seeks out after god; he divorces himself from feeling and is not interested in his own personal satisfaction, for the mind is the "common-sense" and in its highest use is dowered with the faculty of synthesis, of wholeness. he will, as dr. m ller-freienfels puts it "no longer speak of 'his' soul, but of the universal soul which manifests itself in him, and unfolds itself in him as in all other creatures, and will endure even though this illusion of individuality perishes..he will live his life as 'life, that is, as self-realization and self-completion, with the consciousness th

to the new age, or guide his feet, as he mounts the stair towards the heavenly places. the tapping of the sub-conscious, the enunciations of a worthy and high-grade mentality, will account for ninety-eight percent of the material now appearing. they indicate that man has achieved much, and that he is becoming co-ordinated. they do not indicate the functioning of the intuition, nor the activity of the faculty of spiritual telepathy. people need most carefully to distinguish between the intuition and instinct; between the intellect in its lower- 73- from intellect to intuition copyright 1998 lucis trust aspects and the higher or abstract mind. the line of demarcation must be preserved between the inspired utterances of a soul in touch with reality, and with other souls, and the platitudes of

d so the eastern knowers tell us, and so the evidence seems to indicate. advanced thinkers in the west, as we have seen earlier in this book, place the higher mental faculties and the seat of the intuition in the higher brain, and the lower mental faculties and the higher emotional reactions in the lower brain. this is in line with the eastern teaching that the soul (with the higher knowledge and the faculty of intuitional perception) has its seat in a centre of force in the region of the pineal gland, whereas the personality has its seat in a centre of force in the region of the pituitary body. the hypothesis upon which the newer school in the educational field will eventually proceed (if the theories propounded in this book have any basis in fact) might be expressed in the following prop

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

iple and the lesser right, who sacrifice the good of the group for their own personal ends or who use unworthy methods. give to them love and care and a ready helping hand, for they will stumble on the way and sound the depth of the law. stand ready then to lift them up and to offer to them opportunities for service, knowing that service is the great healer and teacher. the great ones look to see the faculty of pliability and adaptability working out, that faculty of adaptation that is one of the fundamental laws of species which nature so wonderfully demonstrates. the transference of this law to the inner planes and its working out in the new cycle of effort must be undertaken. this law of adaptation involves the appreciation of the need, the recognition of the new force coming in with th

intellect in man marks his fitness for the work of treading the path, back to full soul consciousness. the development of the buddhic or wisdom-love aspect in the solar angel demonstrates his fitness for further progression in the awareness of the state of pure being- 124- a treatise on white magic copyright 1998 lucis trust 3. the third direction in which the soul looks and wherein he exercises the faculty of contemplative vision is towards his reflection in the three worlds. the object of the long struggle between the higher and the lower man has been to make the lower responsive to and sensitively aware of the forces emanating from the soul as the soul "contemplates" his triple instrument. there is an interesting relation between these three "directions of contemplation" and the awaken

ken to minimise the physical condition through the use of sedatives and of anesthetics so that undue strain should not be put on an already overworked nervous system. you ask me whether i am endorsing the use of ether and chloroform in operations, and of sedative drugs. not basically, but most certainly temporarily. when man's contact with his soul is firmly established, and when he has developed the faculty of passing in and out of his physical body at will, these helps will no longer be needed. they may be regarded in the meantime as emergency measures, necessitated by world karma and the point of evolution of the race. i am not of course referring to the use of narcotics and of drugs by hysterical and unbalanced people, but to the judicious use of ameliorants of pain under the wise guid

ity to see all around a subject, too disproportionate a comprehension of the world's need, and too quick an apprehension of the many issues involved in connection with some particular matter produce a violent vibration in the astral body. this leads to a shattering of the physical vehicle, and the result sensed we term discouragement. it is here that a sense of proportion must be cultivated, that the faculty of wise balancing enters, and that mental equilibrium must be achieved. the cure lies in the realisation that time, eternity, evolution (call it what you will) brings all things to pass, and that everything does not depend upon individual effort. it is possible for wise souls to hasten the good work, but the end, nevertheless, is sure. if the wise souls are not forthcoming yet the forc

ast racial development, we can see how mental energy has had a most definite effect and has produced outstanding results. the use of two factors differentiates man from the animal, whether he uses them consciously or unconsciously. both are latent in the animal but man is the only entity in the three worlds who can consciously reap benefit from them. one of these factors is pain, and the other is the faculty of discrimination. through the means of pain and a subsequent process of analysis, of relation plus memory and visualisation, man has learnt what to avoid and what to cultivate. this works in the realm of physical plane happenings and of sensory experience. through discrimination as to ideas and as to thought currents, man has learnt to decide upon what to base his activities in all de

, therefore, the universal mind can best be grasped as it expresses itself through what we call the concrete mind, the abstract mind, and the intuition or pure reason. the concrete mind is the form building faculty. thoughts are things. the abstract mind is the pattern building faculty, or the mind which works with the blue prints upon which the forms are modelled. the intuition or pure reason is the faculty which enables man to enter into contact with the universal mind and grasp the plan synthetically, to seize upon divine ideas or isolate some fundamental and pure truth. the goal of all the work of an aspirant is to understand those aspects of the mind with which he has to learn to work. his work therefore might be summed up as follows: 1. he has to learn to think; to discover that he h

average human being, many never produce the desired physical plane effects, and fail in their intended purpose. as long however, as man is animated by selfishness and by hatred, this is a beneficent thing. fortunately for the human race, few people as yet work in mental matter. most of them work with astral or desire matter and these forms are fluidic and changeable, and are powerful only through the faculty of persistence. there is an occult basis for the statement that if one desires a thing for a sufficiently long period of time one will possess it. such is the law governing the return to incarnation of the average human being. lacking the one-pointedness of the mental plane matter as it is influenced by a concentrated mind, these desire forms fail to do the damage they otherwise might

n nature and on into the human kingdom. in the lower human stages and in the stage of animal man, the same group activity reigns, only (as in the involutionary kingdoms) becoming smaller and smaller groups as the individual units achieve one by one the status of truly self-conscious individuals, and begin to work as souls. then they not only become creators, with the power of standing alone, with the faculty of clear thinking and accurate visualization, but demonstrate also that they are the possessors of the creative art or faculty of creative imagination. they pass through life after life of self-sufficiency in which the personality is developed and used; then they begin to find their subjective group which will eventually take the place of the outer material groups in their consciousnes

hemselves enter into the high and secret place. they have, as i oft times have said, to learn to work subjectively, and this they must do in order to preserve in this cycle of activity and exoteric expression the power, latent in all, to withdraw into the centre. they constitute the door, speaking symbolically. capacities and powers can die out for lack of use; the power of divine abstraction and the faculty to find what has been called "the golden path which leads to the clear pool and from thence to the temple of retreat" must not be lost. this is the first work of the group of world mystics, and they must keep the path open and the way clear of obstructions. otherwise white magic might temporarily die out and the selfish purposes of the form nature assume undue control. this dire event

of which a man can become conscious. to this type of energy there are few so equipped that they can respond. it is for the majority practically nonexistent. i use the words "god the father" in the sense of the one self-existent life, or absolute being- 303- a treatise on white magic copyright 1998 lucis trust 2. sentient energy the energy which makes man a soul. it is the principle of awareness, the faculty of consciousness, that something, inherent in matter (when brought into relation with spirit, which awakens responsiveness to an outer and far-reaching field of contacts. it is that which eventually develops in man a recognition of the whole, of the self, and which leads him to self-determination and self-realisation. when these are developed, as they are not in the subhuman kingdoms

mpersonality of the age is one of resentment, or do they find that this relatively new attitude of personal detachment is tending to solve their own personal problems? 3. can they register an increasing ability to sense the thoughts and ideas of others, and do they find that they are becoming more sensitive and therefore more able to swing into the great tide of intercommunication? 4. how much is the faculty of dramatisation governing their daily life? do they find that they are the centre of the universe, which revolves automatically around them, or are they working at the problem of decentralising themselves and at absorption in the whole- 355- a treatise on white magic copyright 1998 lucis trust these and other questions which will arise may serve to indicate the responsiveness of the a

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

h all that is involved. this does not mean conditions and environment, but life. this process was begun in the animal kingdom, and will be consummated in the human. these are described in the old commentary as "the two eyes of deity, both blind at first, but which later see, though the right eye sees more clearly than the left. the first dim indication of this tendency towards lucidity is seen in the faculty of the plant to turn towards the sun. it is practically non-existent in the- 160- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust mineral kingdom. divisions. first, the higher animals and the domestic animals, such as the dog, the horse and the elephant. secondly, the so-called wild animals, such as the lion, the tiger, and the other carnivorous

has been purified and sanctified. this it was to which christ referred when he prophesied that, at the end of the age, the hidden things would be made plain, and secrets be shouted from the housetops. by means of this process of revelation, within the human family as well as elsewhere in nature, we shall have the development of the power of thought. this will come about through the development of the faculty of discrimination, which will offer choices to man, and thus develop a truer sense of values. false and true standards will emerge in man's consciousness and those choices will be made which will lay the foundation of the new order, which will inaugurate the new race, with its new laws and novel approaches, and so usher in the new religion of love and brotherhood, and that period where

th all that is involved. this does not mean conditions and environment, but life. this process was begun in the animal kingdom and will be consummated in the human. these are described in the old commentary as "the two eyes of deity, both blind at first, but which later see, though the right eye sees more clearly than the left. the first dim indication of this tendency towards lucidity is seen in the faculty of the plant to turn towards the sun. it is practically non-existent in the mineral kingdom. divisions. first, the higher animals and the domestic animals, such as the dog, the horse and the elephant. secondly, the so-called wild animals, such as the lion, the tiger and other carnivorous and dangerous wild beasts- 272- a treatise on the seven rays- volume i: esoteric psychology i copyr

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

spiritual man, who stands behind the screen of the outer man, and who struggles to control and work through the outer personality. it is that soul or self which opens to man the door of inspiration and reveals to him the nature of his divine consciousness, attuning his ear to catch the sound of that "voice which speaks in the silence" when a man has quieted all the outer voices. the attainment of the faculty of inspiration is essential to any progress upon the path of initiation, and it presupposes a development of intelligence which will enable a man to make the necessary differentiations. true inspiration is not in any sense the welling-up of the subconscious self or mind; nor is it the releasing in man of the flood of ideas and thoughts which are his racial, national or family; it is no

ions coming from the soul and from the world of souls. the speech of the kingdom then becomes familiar to us. we are in touch with those liberated souls who are functioning in that kingdom, and the waves of thought and the ideas which they seek to impress upon the minds of men find their way into circulation through the attuned minds of the disciples of the world. this is inspiration, and this is the faculty for which aspirants everywhere should begin to train themselves, and which must be attained in the world of everyday living. it is a power which is generated through the processes of right meditation; it is an expression of the soul, working through the mind, and thus actuating the brain with impulses which are purely spiritual. inspiration is responsible for all the new ideas and the

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

all we arrive at the words and sentences which are, in their turn, the essential key to the highest knowledge. a brief example will serve to illustrate this, and we can then consider some simple facts which indicate that the aspirant is beginning to function as a soul and is ready for conscious life in the kingdom of god. the disciple in training for these higher realisations is urged to practice the faculty of discrimination. you have been so urged. the initial and normal interpretation and the immediate effect of the practice is to teach the disciple to distinguish between the pairs of opposites. yet just as the disciple in his early training discovers that the discriminating process has naught to do with the choice between recognised evil (so-called) and recognised good, but concerns th

hold and contact at will this hidden world of beauty. the cultivation of this power to enter, hold and transmit is dependent upon three things- 152- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 1. a willingness to bear the pain of revelation. 2. the power to hold on to the high point of consciousness at which the revelation comes. 3. the focussing of the faculty of the imagination upon the revelation, or upon as much of it as the brain consciousness can bring through into the lighted area of external knowledge. it is the imagination or the picture-making faculty which links the mind and brain together and thus produces the exteriorisation of the veiled splendour. if the creative artist will ponder upon these three requirements endurance, medit

and laws and are essential to the right unfolding of divine purpose. the plan of god comes into being through the right use of emphasis, and when we emphasise one aspect or quality, temporarily we exclude or relegate into brief abeyance another aspect or aspects. this is a major part of the activity of the law of cycles with which the masters work. it involves, on their part, the constant use of the faculty to analyse, and the power to discriminate. the fact that in time and space the pairs of opposites hold sway and that they are used by the masters to weave the web of life is indicative of this primary differentiation of the one into the two, and the two into three, the three into the basic seven and these seven into the many. from unity to diversity the work proceeds and all of it emer

ation through the evocation of the will. it is right here that esotericists will recognise the importance of the teaching in connection with the centre at the base of the spine. it is awakened by an act of the will, which really means by the mind, functioning forcefully, under the influence of the spiritual man, through the medium of the brain. it infers also that this technique will so stimulate the faculty of the imagination that an ever expanding or an all inclusive love will increasingly be expressed, and therefore that the heart centre will be forcefully affected and awakened into full activity. it infers also that the spiritual plane life of the disciple, as it expresses itself in his environment will become inspired and creative through the full and conscious use of the intelligence

ne of the great building attributes of deity. it is brought about by the evocation of the love nature and, as earlier noted, brings in soul power in full tide. in the world of phenomenal appearance, the soul is the creating agent, the major building factor, the constructor of forms, and, through the technique of fusion, the power to imagine or to use imaginative thought power (in conjunction with the faculty to visualise, to wish, to dream into being) is definitely and scientifically developed. 3. this creative tension or one-pointed focus of imaginative dreaming swings the astral body into complete subordination to the soul. this fact is hinted at in the bhagavad gita where, upon the battle field of kurukshetra, arjuna suddenly sees the form of god wherein all forms constitute the one for

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

learn and to acquire. you are only beginning your life service in the field wherein we, the teachers and initiates work. you will make mistakes. they will not matter, provided you learn by studying them and are willing to recognise with truth wherein you may have erred. you will succeed, which is far more dangerous to you, and will have to offset the consequent satisfaction by the development of the faculty of comparative relation. ponder on this suggestion. you will be prompted to self-defense, and to excuse yourself, perhaps more easily than most; but a trained silence where you yourself are concerned, and a cultivated sense of values will protect you. i point out these matters so that you can, with promptness and exactitude, make the needed adjustments and orientation when situations o

hers with greater sensitivity. mentally, you grasp a situation rapidly; mentally and by the use of sound speech, you respond to the need. your head responds and your soul. to that head understanding and that soul wisdom (which you have) add the heart approach also. go with your brothers into the valley and do not help them only from the peaks of wisdom. you have mental power, clear understanding, the faculty of wise adjustment in solution; if to all that, you add the capacity of reaction to the emotional needs of others, you will coordinate the personality in a new and helpful way and increase your ability to serve. you can work with many groups, if you so wish, and should always work as an energising factor. your spiritual diary should be kept with care from this angle and the heart motiv

hree angles: 1. seek to draw near to me and endeavour to sense my vibration. 2. try to realise at the same time the vibration of my group of disciples- 489- discipleship in the new age- volume i copyright 1998 lucis trust 3. register any phenomena, if present. july 1937 my brother: there is little need for me to do more than give you the facts; you can and will make your own adjustments. you have the faculty of regarding facts clearly and then acting upon what you discover or deduce. your mental body (and this may surprise you) is on the fourth ray of harmony through conflict and hence the intensity of your mystical interior life. of this interior life, few are aware. it is the sweetening, inclusive aspect in your life and your polarisation is largely there and should be so increasingly. i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ed and unrealized good made itself felt in the inchoate longings of unthinking man (literally unthinking at that stage, it evoked a response from deity; god drew near to man and man became imbued with that life and energy which, as time went by, would enable him to recognize himself as a son of god and eventually to express that sonship perfectly. this approach was signalized by the appearance of the faculty of mind in man. in man was planted the embryonic power to think, to reason and to know. the universal mind of god was reflected in the tiny mind of man. later, we are told, when the mental powers of the early humanity warranted it, another approach between god and man, between the spiritual hierarchy and humanity, became possible and the door into the kingdom of god was opened. man lea

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

on. record and note all telepathic activity and phenomena and learn to work this way, but regard it as a secondary issue for you at this time. one of the outstanding characteristics of the work done at the time of the full moon will be the mass of phenomena noted. this is to be expected as this service calls you to work on the astral plane. but it will provide you with a field for the wise use of the faculty of discrimination. it is too early as yet for you to work at the problem of separating the real from the unreal; your task at first will be recording. keep detailed records. preserve the scientific attitude of detachment and of recognition and write down all that is sensed, seen or contacted. these records will serve as the basis of analysis if all goes well, and from that analysis we

l activity produces the genius in some field or another; but then there is no illusion, but clear thinking, coupled with a trained equipment in that particular field or enterprise. 3. the weaker and more average mental types of people succumb to the general field of illusion and of mass illusion. the mental plane manifests a different sort of distortion to that of the astral plane or the etheric. the faculty of discrimination which is being developed has produced sharper lines of demarcation, and instead of the dense fogs and mists of the astral plane or the swirling tides and currents of energy of the etheric plane, we have on the mental plane masses of sharply indicated thoughtforms of a particular quality and note and tone, around which are grouped lesser thoughtforms, created by those

on with reality, through insulation of oneself against the unreal. it is this idea which lies behind the teaching given in the last book in the yoga sutras of patanjali. these have often been misinterpreted and their meaning twisted into a plea for the wrong kind of isolation by those with separative tendencies and for selfish ends. it is the soul itself which dispels illusion, through the use of the faculty of the intuition. it is the illumined mind which dissipates glamour. i would like here to point out that many well-meaning aspirants fail at this point, due to two errors. 1. they omit to discriminate between illusion and glamour. 2. they endeavour to dispel glamour through what they believe to be right method, by calling in the soul, whereas they really need to use the mind correctly

teachers of occultism should have in mind. it is essential consequently that the masses are taught the- 106- glamour: a world problem copyright 1998 lucis trust significance of illusion and be trained to see and choose the kernel of pure truth in any presentation of truth with which they may be confronted. it is essential likewise that the world intuitives learn to use and control and understand the faculty of spiritual perception, of divine isolation and appropriate response which characterises the intuition. this they can do through the practice of the technique of the presence, but not as it is usually taught and presented. perhaps i shall make my meaning clearer if i state that this technique falls into certain scientific lines or modes of work, for which much of the training given in

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

hy to carry out the imminent plan. never forget that in considering shamballa and the plan, we are thinking entirely within the limits of the expression of the will aspect of the lord of the world, and this except for advanced initiates is well-nigh impossible. this factor has to be accepted theoretically, even if not yet understood. to these two unalterable requirements the hierarchy contributes the faculty of pure reason, which is the governing faculty of the hierarchy and which brings into activity the quality to which man has erroneously given the name of "love. this emphasises the sentimental aspect and signifies to the majority, very largely, simply the sentimental and emotional aspect, which is entirely of an astral nature. pure reason, which is the supreme characteristic of the mem

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ave. not so many years ago i was asked to give a series of lectures at the postgraduate college in washington, d. c. i was to speak on the intellect and the intuition. the announcements were printed and sent out by the college, but when they discovered i had no degrees after my name, they proceeded to cancel the lectures. i later received a letter from the president of the college indicating that the faculty believed a mistake had been made but that it was too late for them to do anything. shortly after i was asked by cornell university to go there and meet the students and speak to them on the modern spiritual approach to truth and to talk to little groups of students. this was also cancelled because i had no college degrees. anyhow, my attitude was that the girls would learn to be more u

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

f-sacrifice, compassion and service. but the ways and the techniques of the new age are hard to grasp. much of the old ways have to be given up and much sacrificed before the new art of healing becomes possible. until the fact of the subtler bodies is properly recognised by the world thinkers, and their existence is established through a right and true science of psychology and the development of the faculty of clairvoyance, the tracing of the causes of disease back to the subtler bodies is relatively meaningless. the best reaction which the most open-minded physician can (i say can and not will) produce or admit is that the psychological attitude, the mental state, and the emotional condition of the patient do either help or hinder. many are already admitting that. that in itself is much

manifestation of the second aspect of the logos, love or wisdom. 3. the law controlling crystallisation, a manifestation of the third aspect of the logos, the activity or foundational aspect. these three governing factors or laws manifest themselves through the three major divisions of the human entity. 1. the will aspect manifests through the organs of respiration. another of its expressions is the faculty of sleep. in both of these you have a repetition or an analogy in the microcosm of logoic manifestation and logoic pralaya. 2. the love aspect shows itself through the heart, the circulatory system and the nervous system. this is in many ways most important for you to understand, for it controls paramountly the etheric body and its assimilation of prana or vitality. this prana works th

f the majority of the diseases and nervous and mental conditions that are annually increasing. the reflex action of inadequate circulation upon the physical brain (again due to the etheric body) leads to mental strain and eventual collapse. from this you can see the importance of the etheric vehicle. the first aspect, which has for its expression and field of control the organs of respiration and the faculty of sleep, when not functioning properly, produces death, insanity and some of the diseases of the brain. the third aspect, when not functioning properly, causes stomach troubles, bowel complaints and the various diseases that are located beneath and below the solar plexus in the abdomen. you see, therefore, how medical science must eventually seek solution in a simplification of method

etic area should be constructed around the patient which will attract the thought-directed energy of the group. 4. the healer or the healing group should have a general grasp of the nature and the anatomy of the body, the placement of the various organs in the body and the position and nature of the centres governing the diseased area or areas. charts giving this information should be studied. 5. the faculty of imagination and the power of visualisation should be emphasised in a healing group, and the ability should be developed to send streams of energy to the patient and to the area in the patient's body where the trouble lies. 6. the healer or the healing group must remember that it is not mental energy only with which he works. he, for himself, a. creates a thought of healing power. b

ordial condition. the subjective life, the synthesis of will and love taking active form, is withdrawn. the partnership is dissolved. the form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. matter persists, but the form no longer persists. the work of the second logos ends, and the divine incarnation of the son is concluded. but the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience. let us illustrate: the matter of the solar system, when undifferentiated, was active intellig

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s (4) knowing something about the cosmos and about human nature, what is the best kind of society for man's progressive self-evolution "in seeking answers to these questions and providing students with the stimuli and data necessary to the formulation of their own answers, the instructors in the department of unified studies will not pose as experts in integration. along with interested students, the faculty members will be seekers after synthesis. to illustrate the type of courses contemplated, the following possibilities are suggested: 1. the sociology of knowledge. 2. the interrelationships of religion, philosophy, science and art. 3. information theory, cybernetics and semantics. 4. the history and philosophy of science. 5. the history and presuppositions of the democratic theory of go

erlying purpose of being, and be led to work with wisdom in the field of creative activity, which means, in the last analysis, in the right use of the "mind stuff (the chitta of patanjali. thus and only thus, can he be released from the control of his lower nature. 6. the attribute of devotion is the next to be considered. devotion grows out of and is the fruit of dissatisfaction, plus the use of the faculty of choice. according to the depths of a man's discontent, and of his power to see clearly, he passes from one point of temporary satisfaction to another, each time demonstrating his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. this is, first of all, the soul; and then the over

1. there is a thread of energy, which we call the life or spirit aspect, anchored in the heart. it uses the blood stream, as is well known, as its distributing agency and, through the medium of the blood, life-energy carries regenerating power and coordinating energy to all the physical organisms and keeps the body "whole" 2. there is a thread of energy, which we call the consciousness aspect or the faculty of soul knowledge, anchored in the centre of the head. it controls that response mechanism which we call the brain, and through its medium it directs activity and induces awareness throughout the body by means of the nervous system. these two energy factors, which are recognised by human beings as life and knowledge, or as living energy and intelligence, are the two poles of a child's

e less experienced. thereby the sense of protection is developed, which is the working out of one form of the love aspect in the universe. 2. the recognition of responsibility, inherited, applied or shouldered. this is the relation of the older to the younger, of the wise to the ignorant. thereby the need of providing opportunity for the unfoldment of knowledge is developed. 3. the recognition of the faculty of forgiveness, which is, or rather should be, the expression of the relationship between unit and unit within the larger group, or of group and group within a still- 86- education in the new age copyright 1998 lucis trust larger whole. forgiveness is essentially the process whereby each gives to each along psychical lines, and it is one of the rudimentary expressions of the quality of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ists of the world of the latent forces in man which can be utilised by those who wisely and sanely follow in the footsteps of the christ, the greatest psychic of all time. hospitals and schools will appear under the direct guidance of the masters; teachers who can heal will come forth, and others will appear who will train the minds of the pupils to be responsive to direct inspiration from above. the faculty of the intuition must be developed scientifically. finally, church members and members of the masonic fraternities must familiarise themselves with the inner significance of the various rites, ceremonies, colours and rituals, and with the work performed upon the floor of the temple. they must know why such and such things are done in due order and the reason for the various precedences

by the group, with the ashram and with the christ, on the one hand, and with humanity, on the other. with this as a foundational and conditioning quality, the work can proceed as required. you will note, therefore, why i have so consistently emphasised, during the past thirty years of teaching, the necessity for the development of a truly spiritual and psychic sensitivity, plus the unfoldment of the faculty of a scientific telepathic rapport. i have thereby laid the foundation of the science of impression, with the illumined and rightly oriented mind as the interpreter, the analyser and the transmitter- 446- the externalisation of the hierarchy copyright 1998 lucis trust ashramic adjustment to exoteric living october 1949 we now come to another point in our study of this subject: this con

f solitariness or of withdrawing applies to all the masters and to the christ, for it is in the solitude of the mind, and as far as possible in the solitude of physical location, that the various branches of the great white lodge have chosen to work ever since atlantean days. it is not the solitude of a separative spirit, but the solitude that comes from the ability to be non-separative, and from the faculty of identification with the soul of all beings and of all forms. this can best be accomplished in the intense quiet of those "protected" areas where the masters in the various branches of the brotherhood have chosen to dwell. this solitude and physical isolation enables them to work almost entirely from the level of the buddhic or intuitional plane, perfecting the science of impression

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

ure. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occupying a midway point between the threefold monad and the threefold lower man. the more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: t

e of right spiritual motive the motive being the intelligent fulfillment of the will aspect of divinity, or of the monad. this involves the merging of his personality self-will into that of the sacrificial will of the soul; and this, when accomplished, will lead to the revelation of the divine will. of this will, no one who is not an initiate has any conception. it means, secondly, the release of the faculty of spiritual perception and of intuitive understanding, which involves the negation of the activity of the lower or concrete mind, of the lower personal self, and the subordination of the knowledge aspect of the soul to the clear pure light of the divine understanding. when these two factors are beginning to be active, you will have the emergence of true spiritual activity upon the phy

life to function, which embodies the principles of responsiveness to contacts and to environment, and which embodies itself in the breath of life; this is also related to the air in some mysterious manner, and also to fire. more anent this subject it would be useless for me to say. 2. there is also the door of the will. this is a penetrating power which relates plan to purpose and which has in it the faculty of coherent persistence. the reason for this persistence is that it is not dependent upon the content of the form whether it is the form of an atom, of a man or of a- 91- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust planet but upon a vital dynamic and immutable purpose, latent in the consciousness of the planetary being who "having per

that which is the agent of knowing, the mind. the initiated disciple is beyond registering triplicity and is occupied with the duality of manifestation, with life-energy as it affects or is related to matter-force, with spirit and substance. the knowledge of the initiate has naught to do with consciousness as the mind recognises that factor in the evolutionary process; his knowledge is related to the faculty of the intuition and to that divine perception which sees all things as within itself. perhaps the simplest way to express the knowledge of the initiate is to say that it is direct awareness of god, thus putting it into mystical terms; the knowledge of the aspirant is related to that aspect of divinity which we call the soul in form. putting this in still another way, i might point out

aspect, anchored in the heart. it uses the blood stream, as is well known, as its distributing agency, and through the medium of the blood, life energy is carried to every part of the mechanism. this life energy carries the re-generating power and coordinating energy to all the physical organisms and keeps the body "whole" 2. there is a thread of energy, which we call the consciousness aspect or the faculty of soul knowledge, anchored in the centre of the head. it controls that response mechanism which we call the brain, and through its medium it directs activity and induces awareness throughout the body by means of the nervous system. these two energy factors, which are recognised by the human being as knowledge and life, or as intelligence and living energy, are the two poles of his bei

ALICE BAILEY THE LABOURS OF HERCULES

the nature of the doe, frequent must be the search. forget this not, but ponder on the lesson learnt" the tibetan (djwhal khul) synthesis of the signs cancer is the last of what we might call the four preparatory signs, whether we are considering the involution of the soul in matter, or the evolution of the aspirant as he struggles out of the human into the spiritual kingdom. being equipped with the faculty of mind, in aries, and with desire, in taurus, and having arrived at the realization of his essential duality, in gemini, the incarnating human being enters, through birth in cancer, into the human kingdom. cancer is a mass sign, and the influences which pour from it are held by many esotericists to bring about the formation of the human family, of the race, the nation, and the family

BLAVATSKY H P ANTHROPOGENESIS

this scientific farrago, occultism replies: in the course of evolution, when the physical triumphed over, and nearly crushed under its weight, spiritual and mental evolutions, the great gift of kriyasakti* remained the heirloom of only a few elect men in every age. spirit strove vainly to manifest itself in its fulness in purely organic forms (as has been explained in part i. of this volume, and the faculty, which had been a natural attribute in the early humanity of the third race, became one of the class regarded as simply phenomenal by the spiritualists and occultists, and as scientifically impossible by the materialists. in our modern day the mere assertion that there exists a power which can create human forms- ready-made sheaths for the "conscious monads" or nirmanakayas of past man

lint implements are traceable (since when the somme has worn down its valley many scores of feet- must be accepted with much reservation. the somme-valley relics are post-glacial, and possibly point to the immigration of savages during one of the more temperate periods intervening between minor ages of ice[[vol. 2, page] 739 africa in europe. those "periods" and then adds (b "spring, professor of the faculty of medicine at liege, found in a grotto near namur, in the mountain of chauvaux, numerous human bones 'of a race quite distinct from ours" skulls exhumed in austria offered a great analogy with those of african negro races, according to littre, while others, discovered on the shores of the danube and the rhine, resembled the skulls of the caribs and those of the ancient inhabitants of

BLAVATSKY H P COSMOGENESIS

the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit root "budh" to know. we theosophists of india are ourselves the real culprits, although, at the time, we did our best to correct the mistake (see theosophist, june, 1883) to avoid this deplorable misnomer was easy; the spelling of the word had only to be altered, and by common consent both pronounced and written "budhism" instead of "buddhism" nor is the

, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the tra

e uttara- mimansa especially, having been "evoked by the teachings of the buddhists[[footnote(s* in india it is called "the eye of siva" but beyond the great range it is known as "dangma's opened eye" in esoteric phraseology* dangma means a purified soul, one who has become a jivanmukta, the highest adept, or rather a mahatma so-called. his "opened eye" is the inner spiritual eye of the seer, and the faculty which manifests through it is not clairvoyance as ordinarily understood, i.e, the power of seeing at a distance, but rather the faculty of spiritual intuition, through which direct and certain knowledge is obtainable. this faculty is intimately connected with the "third eye" which mythological tradition ascribes to certain races of men. fuller explanations will be found in book ii[[vol

correctly states "the glorious counterparts in the mystic world, free from the debasing conditions of this material life" of every earthly mortal buddha- the liberated manushi-buddhas appointed to govern the earth in this round. they are the "buddhas of contemplation" and are all anupadaka (parentless, i.e, self-born of divine essence. the exoteric teaching which says that every dhyani-buddha has the faculty of creating from himself, an equally celestial son- a dhyani-bodhisattva- who, after the decease of the manushi (human) buddha, has to carry out the work of the latter, rests on the fact that owing to the highest initiation performed by one overshadowed by the "spirit of buddha (who is credited by the orientalists with having created the five dhyani-buddhas- a candidate becomes virtual

. this plasm is the immortal portion of our bodies- simply through the process of successive assimilations. darwin's theory, viewing the embryological cell as an essence or the extract from all other cells, is set aside; it is incapable of accounting for hereditary transmission. there are but two ways of explaining the mystery of heredity; either the substance of the germinal cell is endowed with the faculty of crossing the whole cycle of transformations that lead to the construction of a separate organism and then to the reproduction of identical germinal cells; or, those germinal cells do not have their genesis at all in the body of the individual, but proceed directly from the ancestral germinal cell passed from father to son through long generations. it is the latter hypothesis that we

BLUE EQUINOX

fire. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a single phenomenon, and has no connection with any other. a looking-glass knows nothing of the different people that look into it. it only reflects one at a time. the brain is however more like a sensitive plate, and memory is the faculty of bringing up into consciousness any picture required. as this occurs in the normal man with his own experiences, so it occurs in the adept with all experiences (this is one more reason for his identifying himself with others) 13. and then to the inner ear will speak. the voice of the silence. and say. what follows must be regarded as the device of the poet, for of course the .voice o

inserted where it is in the hope of deluding the reader into the belief that it belongs to verses 43 and 45, for the arcanum which it contains is so dangerous that it must be guarded in all possible ways. perhaps even to call attention to it is a blind intended to prevent the reader from looking for something else. 46. before the .mystic power. can make of thee a god, lanoo, thou must have gained the faculty to slay thy lunar form at will. the voice of the silence 23 it is now evident that by destroying or slaying is not meant a permanent destruction. if you can slay a thing at will it means that you can revive it at will, for the word .faculty. implies repeated action. 47. the self of matter and the self of spirit can never meet. one of the twain must disappear; there is no place for both

ter crowley. a real identification of the self with the not-self is necessary. 40. for, on path fourth, the lightest breeze of passion or desire will stir the steady light upon the pure white walls of soul. the smallest wave of longing or regret for maya.s gifts illusive, along antskarana.the path that lies between thy spirit and thy self, the highway of sensations, the rude arousers of ahankara (the faculty that maketh the illusion called the ego).a thought as fleeting as the lightning flash will make thee thy three prizes forfeit.the prizes thou hast won. the meaning is again very much confused by the wouldbe poetic diction, but it is quite clear that desire of any kind must not interfere with this intensely intellectual meditation; and of course the whole object of it is to refrain from

CASE PAUL F THE BOOK OF TOKENS

or. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all things appear unto it in their true aspect. it is written "the eyes of the lord are in every place, beholding the evil and the good; and because i, the dweller in the house of the supernal will, see all things as they really are, my vision hath no taint of false judgment. seeing, i

or th v is a th h, atah, also" that is, th v is 406, the number of a th h, vhich means "thou [190] c o m m e n t on t a v this last is used as a personal pronoun and as a divine name. its first letter. a, begins the alphabet, and is therefore a sign of beginning. its second letter, th, as the last of the alphabet, is the sign of the end. the final letter, h, means "window, and to it is attributed the faculty of sight. so ends the book of tokens, with the affirmation which is made, in one way or another, by all the sages, of whatever race, time, or creed. the innermost self of man is the jewel of eternity, or the magical stone of the wise, which gives its possessor the priceless boon of immortality. he who truly knows the self, who has freed himself from the bonds of delusion which make the

DAVID ICKE CHILDREN OF THE MATRIX

inati mind controller told me how they have their placemen throughout psychiatry and key "education" establishments in general to ensure that the lid stays on. she said that the george washington university campus was a "hotbed" of illuminati professors and teachers when she was operating in the 1970s. she said that a dr timothy brogan, her main illuminati "trainer, was a behavioural scientist on the faculty. this is also affiliated, she said, with one of the main paediatric neurological specialty groups in the us, which researched brain development and manipulation. at night, she said, they were experimenting with brain wave programming on the children who were taken there. this former illuminati source told me that brogan was a co-founder of delphi, the illuminati "head trainer's group"

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

me way. bending spoons with the mind is an example of psycho kinetic activity. 3) the psionic discipline of changing matter with energy via mental process. psychometry: 1) from the greek "psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "metry" meaning "measure, thus literally psychometry means "measure of the soul" 2) the psionic discipline of "object reading" the faculty of gaining knowledge about an object, or about any matter associated with it, by handling the object and reading the psychic (q.v) impressions from the object itself. pyramid power: the supposed occult virtue concentrated inside pyramidal structures by their triangular planes. it was believed by some to heal the body, restore vigor, sharpen razor blades, and effect other wonders. a var

DONALDTYSON EVILEYE

after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communication, just as we become aware of the texture of objects

t is a passive faculty in the sense that light, reflected from the surface of objects in our environment, or generated from heated objects, enters our eyes without the need for us to project rays to link us to the objects. whereas in the past our eyes were considered to be energy projectors, today they are considered to be open windows. neither of these popular notions is entirely accurate, since the faculty of sight entails much more than simply receiving radiant energy that shines upon our optic nerves- sight is a perception that occurs in our brains, where the light received is processed into images that we can comprehend. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understo

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

prepared from them, having relation to the forces which they represent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyromancy, and geomancy, is made in diverse ways, which all depend upon the will and transparency or imagination of the operator. in truth the four elements are only instruments to aid second-sight. second-sight is the faculty of seeing in the astral light. this second-sight is as natural as the first sight, or the sensible and ordinary sight, but it can only act through the abstraction of the senses. somnambulists and ecstatics enjoy second-sight naturally; but this sight is more lucid as the abstraction becomes more complete. the abstraction is produced by astral intoxication; that is, by a superabundance

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

n (1920.1982) theosophist and astrologer, born at barnsley, yorkshire, england, on june 15, 1920. addey earned his master s degree from saint john s college, cambridge. he became interested in astrology while at cambridge, and after world war ii he joined the theosophical society s astrological lodge, which brought him into a long-term relationship with c. e. o. carter. in 1948 carter established the faculty of astrological studies to train astrologers, and addey became one of its first students, obtaining his diploma in 1951. within a few years, however, he found himself doubtful of his art and its scientific underpinnings. he turned to scientific research, his most important focus centering on longevity and people suffering from polio. his observations led him to the development of a wav

le to see. in more than one-third of the cases, therefore, the animals perception had precedence to humans. bozzano pointed out that animals, besides sharing with man the intermittent exercise of faculties of supernormal psychic perception, show themselves furthermore normally endowed with special psychic faculties unknown to men, such as the so-called instincts of direction and of migration, and the faculty of precognition regarding unforeseen atmospheric disturbances, or the imminence of earthquakes, or volcanic eruptions. although man is destitute of such superior faculties of instinct, nevertheless these same faculties exist in the unexplored recesses of his subconsciousness (see also earthquake prediction) in the case of avalanches, the presentiments, especially attributed to horses

n as land over sea, land under wave, or caer sidi (revolving castle. it was said to be a land of strange beauty and delight, with a magic caldron having miraculous powers. it is described in such works as the book of taliesin and the mabinogion (see also hell) sources: the mabinogion. london: j. m. dent, 1949. anomalous cognition section, university of amsterdam the anomalous cognition section of the faculty of psychology at the university of amsterdam is a research structure that emerged in the 1990s primarily as a tool to help sharpen the students facility with methodology and empirical research. the research in parapsychology was initiated by dick j. bierman, a member of both the faculty at amsterdam and at the university of utrecht, which has a formal program in parapsychology. traditi

msterdam had to set up and run a research project. in the 1980s, two students, one in 1982 and one in 1986, carried through on a project involving the gansfeld random generator, the object being the determination of possible anomalous cognition. anomalous cognition is another name used by some parapsychologists for what is commonly termed telepathy, clairvoyance, and precognition. some members of the faculty were hostile to such research until the publication of a paper on gansfeld-related research by d. j. bem and charles hororton in 1994 and the subsequent appearance of bem on a video hook-up before the faculty. a significant shift of opinion among the faculty led to a variety of students choosing to do their project in anomalous cognition or the related field of anomalous perturbation

1895) and the society for astrological research (founded in 1903, in both of which leo had taken a leadership role. unfortunately, he died in 1917 and the lodge languished for several years. it was revived in the 1920s by c. e. o. carter, who remained its president until 1952. he turned it into the most influential astrological organization in great britain. in 1948 carter led in the founding of the faculty of astrological studies, a school sponsored by the lodge. lodge address: 50 gloucester pl, london w1h 4ea, england. sources: naylor, p. i. h. astrology: a fascinating history. north hollywood, calif: wilshire book co, 1970. astrological magazine an english-language magazine published monthly in india since 1895. it includes articles on indian astrological theory and practice. address:

thors, n.d. bible of the devil believed to be a grimoire or similar work. pierre de lancre stated that the devil informed sorcerers that he possessed a bible consisting of sacred books, having a theology of its own, which was dilated upon by various professors. de lancre claimed the one great magician, who was brought before the parliament of paris, avowed that there dwelt at toledo 63 masters in the faculty of magic who took for their textbook the devil s bible. bibliomancy a method of discovering whether or not a person was innocent of sorcery, by weighing him against the great bible in the church. if the person weighed less than the bible, he was innocent of practicing witchcraft. a more popular system of bibliomancy was to open a bible at random after asking a question. the passage on

twelve years. dr. abram novomeisky of the psychology laboratory at the nizhne-tagil institute experimented with vasily b, a metallurgist who had been totally blind for seven years, and found that vasily could distinguish colors by touch and at a distance. as with other subjects, the ability diminished in the diminution or absence of light. experiments suggested that bright electric light enhanced the faculty of eyeless sight. another frequently reported observation was that different colors had specific sensations that aided identification. for example, red seemed to burn, orange to warm, yellow less so, green was neutral, light blue cooling, navy blue freezing. other subjects reported that red had a sticky sensation and blue felt smooth (see also dermo-optical perception; eyeless sight; j

fos and remote viewing, was born in the mid-1950s. he attended rutgers university, where he majored in english. following graduation in 1974, he earned his graduate degrees in political science from san francisco state university (m.a, 1979) and washington university in st. louis, missouri (ph.d, 1982. he taught at the university of california at los angeles for two years (1984.86) before joining the faculty at emory university in 1986. along the way he had taken the basic course in transcendental meditation, a practice he continues to the present. quite apart from his expertise in political science, brown developed an interest in what he terms nonlinear interdependencies in human affairs, and in 1995 completed a book, serpents in the sand: essays in the nonlinear nature of politics and hu

ome 7,000 pages, were an exposition of the synthesis of eastern mysticism and western rational thought. they were published posthumously as the notebooks of paul brunton: perspectives (1984. brunton died july 27, 1981, in vevey, switzerland. buchanan, joseph rhodes (1814.1899) american professor of psychology and medical science born in frankfort, kentucky, on december 11, 1814. he became dean of the faculty and professor in the eclectic medical institute (which practiced natural medicine) in covington, kentucky, and a pioneer researcher in the field of psychometry. the discoverer of phrenomesmerism, buchanan published in 1843 a neurological map, a new distribution of the phrenological organs. he anticipated prof. ferrier s center of feeling by localizing as early as 1838 the region of sen

and leading exponent of the idea of myth as an inherent characteristic of humanity. campbell was born march 26, 1904, in new york city. he studied at dartmouth college (1921.22) and columbia university (a.b, 1925; m.a, 1927. he did additional graduate study at the university of paris and the university of munich. he taught for a year at canterbury school, new milford, connecticut, before joining the faculty in the literature department at sarah lawrence college, bronxville, new york (1934.72, where he taught until his retirement. campbell began his literary work as editor of the writings of his friend heinrich zimmer. his first independent work, the hero with a thousand faces (1949, examines a number of hero tales from around the world in which campbell discerns the same basic outline. in

complicated and abnormal intellect, sensitive, intense, and not altogether free from the taint of insanity. he declared himself subject to strange fits of abstraction and exaltation, the intensity of which became at length so intolerable that he inflicted on himself severe bodily pain as a means of banishing them. cardan described three personal peculiarities to which he was prone. the first was the faculty of projecting his spirit outside his body, to the accompaniment of strange physical sensations. the second was the ability to perceive through his senses anything he desired to perceive; as a child, he explains, he saw these images involuntarily and without the power of selection, but when he reached manhood he could control them to suit his choice. the third peculiarity was that befor

ages involuntarily and without the power of selection, but when he reached manhood he could control them to suit his choice. the third peculiarity was that before every important event in his life he had a dream that warned him about it. indeed, he had written a commentary of considerable length on synesius s treatise on dreams, in which he advanced the theory that any virtuous person can acquire the faculty of interpreting dreams. in fact, he believed anyone can draw up for himself a code of dream interpretations by merely studying carefully his own dreams. in one instance, at least, cardan s prediction was not entirely successful. he foretold the date of his own death, and, at age 75, was obliged to abstain from food in order to die at the time he had predicted. he published books on mat

ost of additional books, including his most popular title, astrological aspects (1930, which went into ten editions during carter s lifetime. his last and possibly most original book, an introduction to political astrology (1951, stemmed from reflection on events surrounding world war ii. his texts were well received on both sides of the atlantic. in his mature years carter led in the founding of the faculty of astrological studies, a facility to train the next generation of astrologers. among his well-known students was john addey, one of the first to receive the school s diploma in 1951. carter joined with addey in forming the astrological association, a professional organization for british astrologers. carter died in london on october 4, 1968. sources: carter, c. e. o. astrological asp

ty may be contacted through its library at 29 london rd, east dereham, norfolk, nr19 1as, united kingdom. it has a website at http//x-stream. fortunecity.com/melrose/102. it is affiliated with a set of related structures, including the general council and register of cheirology (which regulates awards and licenses in cheirology, the society of hand analysts, the british college of cheirology, and the faculty of cheirological practitioners. sources: campbell, edward d. the encyclopedia of palmistry. new york: perigee, 1996. dukers, terence. chinese hand analysis. york beach, maine: samuel weiser, 1987. fitzherbert, andrew. terry dukes and the cheirological society. http//www.angelfire.com/mt/terrydupes/cha.htm. may 26, 2000. chelidonius a stone taken out of a swallow, said to be good agains

cyclopedia. i, ufos in the 1980s. detroit: apogee books, 1990. fawcett, lawrence, and barry j. greenwood. clear intent: the government coverup of the ufo experience. englewood cliffs, n.j: prentice-hall, 1984. claflin sisters, victoria (1838.1927) and tennessee celeste (1846.1923) early american feminists who gave spiritualist seances during childhood (see victoria claflin woodhull) clairaudience the faculty of clear hearing, the ability to hear sounds inaudible to the normal ear, such as spirit voices; a faculty analogous to clairvoyance, but considerably less frequently met with. one such incident occurred to the apostle paul on the road to damascus. he saw a light and heard a voice. as he later told of the events, they that were with me saw the light and were afraid; but they heard not

damascus. he saw a light and heard a voice. as he later told of the events, they that were with me saw the light and were afraid; but they heard not the voice of him who spoke to me (acts 23:9. perhaps the best-known case is that of joan of arc (see jeanne d arc. she was not the only martyr who heard the voices of saints and angels urging them to perform some special task. in spiritualist circles the faculty is claimed by mediums, but distinction must be made between the inner voice, through which mediums are supposed to receive communications from the denizens of the otherworld, and an externalized voice comparable to an actual physical sound. frequently some such physical sounds form the basis of an auditory hallucination, just as the points of light in a crystal are said to form points

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rnia, and she became the mother of two children. march did not begin the study of astrology until 1965 and did not become a professional until 1970. however, she was quickly recognized as an accomplished astrologer and a talented instructor. she developed a large clientele, and as she could speak five languages, she was called upon to lecture across north america and europe. she was asked to join the faculty of the american federation of astrologers, the international society for astrological research, and the southwest astrology council. she has been active in both the european international congress and united astrology congress. she was one of the founders of the association for astrological networking. in 1975, march joined forces with joan mcevers to found aquarius workshops, the vehi

ement (1922) south african university lecturer in psychology who took special interest in parapsychology. he was born march 13, 1922, at bloemfontein, south africa. he studied at the university of south africa (b.a, 1942; b.a, hons. psychology, 1946; u.e.d, 1948) and rhodes university, grahamstown (ph.d, 1959. he served as a lecturer in psychology at rhodes university (1950.61) and in 1962 joined the faculty in psychology at the university of new england, new south wales, australia. marsh s ph.d. dissertation dealt with experimental work in esp, and he continued his interest in laboratory investigation of psychic phenomena. he joined the society for psychical research, london. he was a guest researcher at the parapsychology laboratory of duke university, durham, north carolina (1951.52. he

lournoy, theodore. from india to the planet mars. reprint, new hyde park, n.y: university books, 1963. martin, dorothy r(andolph (1912) associate professor of psychology with special interest in parapsychology. she was born on april 19, 1912, in denver, colorado. she studied at the university of colorado, boulder, from which she received three degrees (b.a, 1934; m.a, 1936; ph.d, 1947. she joined the faculty in psychology at the university even prior to completing her doctorate and stayed there through her career. she was a charter associate of the parapsychological association and the author of a variety of articles on parapsychology. sources: martin, dorothy r. an analysis of a second series of 25,000 trials. journal of parapsychology 2 (1938. chance and extra-chance results in card matc

rgh (ph.d, physics, 1947. he worked as a physicist with gulf research and development, at a u.s. naval aircraft factory (1937.41, and at the massachusetts institute of technology radiation laboratory, where he was a group leader (1944.46. while at mit he read of j. b. rhine s work in parapsychology and, intrigued, delved into the literature of psychical research. after graduation mcconnell joined the faculty at the university of pittsburgh where he remained until his retirement in 1984, when he was named research professor emeritus. in addition to his work in parapsychology, he also specialized in radar moving target indication, theory of the iconoscope, and ultrasonic microwaves. he was unusual for a parapsychologist in an academic appointment in that he was able to spend the majority of

cal research. london: aquarian press, 1963. mcmahan, elizabeth anne (1924) assistant professor of zoology, also active in the field of parapsychology. she was born may 5, 1924, at mocksville, north carolina, and studied at duke university (m.a, 1948) and the university of hawaii (ph.d, 1960. she was a research fellow at the parapsychology laboratory at duke university (1948.54; in 1960 she joined the faculty of the department of zoology at the university of north carolina. in addition to her many articles on entomology, she published a number of papers on parapsychology, based on her own investigations in telepathy, psychokinesis, and precognition. she was a charter member of the parapsychological association. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology

n of peace visits medjugorje. worchester, mass: assumption, 1985. sevric, ivo. the hidden side of medjugorje. saint francois du lac, canada: psilog, 1989. meehl, paul e(verett (1920) professor of psychology who has written on parapsychology. he was born january 3, 1920, at minneapolis, minnesota, and was educated at the university of minnesota (b.a. summa cum laude, 1941; ph.d, 1945. meehl joined the faculty of the psychology department at the university of minnesota and served as its chair (1951.57; he was also a professor of clinical psychology with the university of minnesota medical school department of psychiatry beginning in 1951. he had his own private practice as a psychotherapist and was elected president of the american psychological association (1961.62. meehl had a continuing i

higher consciousness deriving from hindu yoga and related philosophies. born in the late 1880s, merrell-wolff was the son of a christian clergyman but felt himself drawn beyond religious orthodoxy. he graduated phi beta kappa from stanford university in 1911 with a major in mathematics and minors in both philosophy and psychology. he did graduate work at stanford and harvard. merrell-wolff joined the faculty as a lecturer in mathematics at stanford but soon withdrew from academic life to seek metaphysical knowledge beyond sense perception and conception. after 24 years he claimed to have attained a state of higher consciousness, described in his several books. although then in his late eighties, merrell-wolff continued teaching students at a community in california, originally designated t

t, or baquet, in which various substances were mixed. each patient held one end of an iron rod, the other end of which was in the baquet. in due time the crisis ensued. violent convulsions, cries, laughter, and various physical symptoms followed, these being in turn superseded by lethargy. many claimed to have been healed by this method. in 1784 the government appointed a commission of members of the faculty of medicine, the societe royale de medecine, and the academy of sciences, the commissioners from the latter body including benjamin franklin, astronomer jean sylvain bailly, and chemist antoine lavoisier. the committee reported that there was no such thing as animal magnetism, and referred the facts of the crisis to the imagination of the patient. this had the effect of quenching publi

controversy between mesmer and a jesuit priest maximilian hell, professor of astronomy at the university of vienna, who claimed priority of discovery. mesmer won. in 1778, after a bitter public controversy over the cure of a blind girl, mesmer went to paris. in a short time he became famous. his first convert was charles d eslon, medical adviser to count d artois. in september 1780 d eslon asked the faculty of medicine to investigate mesmer s ideas and practices. the proposal was rejected, and d eslon was told that his name would be struck off the rolls at the end of the year if he did not recant. in the meantime public enthusiasm grew to such a high pitch that in march 1781 minister de maurepas offered mesmer, on behalf of the king, 20,000 livres (francs) and a further annuity of 10,000

ntime public enthusiasm grew to such a high pitch that in march 1781 minister de maurepas offered mesmer, on behalf of the king, 20,000 livres (francs) and a further annuity of 10,000 livres if he established a school and divulged the secret of his treatment. mesmer refused, but two years later accepted a subscription of 340,000 livres for lectures to pupils. in 1784 the french government charged the faculty of medicine and the societe royale de medicine to examine animal magnetism. nine commissioners convened under the presidency of benjamin franklin, including jean sylvain bailly and j. k. lavater; four more commissioners were added from the royal society of medicine. the delegates restricted their activity to the search for evidence of a new physical force that was claimed as the agent

1923, in cebu city, philippines, and studied at the university of michigan (b.s. english, 1947; m.a. psychology, 1953) and the university of the philippines (ph.d. educational psychology, 1957. an abstract of her master s thesis, a study of extrasensory perception, was published in the educational quarterly, university of the philippines (vol. 1, no. 1, september 1953. after graduation she joined the faculty of the graduate college of education, university of the philippines. she attended the first parapsychology workshop at duke university in june 1957. she has special interests in telepathy, clairvoyance, and psychokinesis, and has experimented with the effect of thought on plant growth. she began a long tenure as president of the parapsychological research society, philippines, in 1959

100 million years ago. when taiyo fisheries executives heard about the unusual catch, they radioed their trawlers around new zealand, ordering them to try to recover the carcass, but without success. japanese journalists named the creature the new nessie after scotland s famous loch ness monster, and a large tokyo department store planned to market stuffed dolls of the creature. fujior yasuda of the faculty of fisheries at tokyo university has examined yano s photographs and concluded that the creature was definitely not a species of fish, and toshio shikama, a yokohama university paleontologist, was convinced that the creature was not a fish or a mammoth seal. for reports of this incident see the london daily telegraph (july 21, 1977, london times (july 21, 1977, and fortean times (no. 2

96. moody, raymond avery, jr (1944) raymond a. moody, whose 1975 book life after life helped launch a new generation of research on life after death, was born on june 30, 1944 in porterdale, georgia. he attended the university of virginia where he successively earned his b.a (1966, m.a (1967, and ph.d (1969) in philosophy. while pursuing his education, in 1966 he married louise lambach. he joined the faculty at east carolina university in 1969. he left his university post in 1972 to pursue a degree in medicine (his father was a physician, which he completed at medical college of georgia in 1976. he completed his residency in psychiatry at the university of virginia medical center. while completing his medical degree, moody began to collect accounts of people who had either died and come ba

ried writer mark douglas. that same year, they coauthored the first of several books, diet, sex, and yoga. it was followed by additional titles on yoga, reincarnation, and astrology. increasingly, through the 1970s, moore became a well-known leader in the astrological world and she was a leading force in integrating it with a reincarnation perspective. reincarnation was the subject of her work on the faculty for the 1974 convention of the american federation of astrologers. she developed a technique called hypersentience that enabled people to recall their previous incarnations, and through the 1970s edited the hypersentience bulletin. moore and douglas separated in 1972, and she later married howard alltourian, jr. she was at the height of her career in 1979 when she disappeared. on janua

al; it had one room that could seat 400 people. however, the still-youthful nsa declined the offer, unable to see itself clear financially to manage the property. pratt went ahead and incorporated the morris pratt institute but died the following year before a school could be organized. moses hull picked up the vision in 1903 and organized the new school with himself, his wife and his daughter as the faculty. a few years later, the nsa organized a bureau of education. through the person of thomas grimshaw, who succeeded hull as president of the institute, the two organizations cooperated in the preparation of a course of study consisting of two parts: a general course on the history, philosophy, and religion of modern spiritualism, and an advanced course on spiritualism, philosophy, medium

pioneer figure in parapsychology. murphy was born on july 8, 1895, at chillicothe, ohio. he studied at yale university (b.a, 1916, harvard university (m.a, 1917, and columbia university (ph.d, 1923. at harvard he was the richard hodgson fellow concerned with psychical research. while completing his doctorate he became a lecturer at columbia where he remained through the 1920s. he later served on the faculty of the department of psychology at city college of new york (1940.52. in 1952 he became the director of research at the menninger foundation, topeka, kansas, where he stayed for the remainder of his professional career. he defended parapsychology in the face of a strong vocal attack at the 1938 meeting of the american psychological association and went on in 1944 to be elected presiden

FAUST

go from me. mephistopheles that only comes with habit, so a child takes not its mother s breast quite willingly in the beginning, though soon nourishes itself with zest. so at the breasts of wisdom nursed, each day you ll lust for them the more athirst. student i ll cling about her neck with joy, but say what means thereto i shall employ. mephistopheles ere you go on, explain your views. which is the faculty you choose? student i d like right learned to become; what is on earth i d gladly comprehend, to heaven itself my range extend, know all of nature and the sciences. mephistopheles then you are on the proper way but must not let yourself be lured astray. student body and soul i m for it bent; yet there would please me, i must say, a little freedom and divertisement upon a pleasant summe

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

his hope in the divinity of the other part.3 man is united to the gods by what he has of the divine, his intellect; all other creatures are bound to him by the celestial plan 1 c.h, ii, pp. 296-355* fad, p. 297. 3 ibid, pp. 301-2. 35 ficino's "pimander" and the "asclepius" and he attaches them to himself by knots of love. this union of gods with men is not for all men but only for those who have the faculty of intellection. thus alone among creatures, man is double, one part like god, the other formed of the elements. the reason why man was condemned to this double nature is as follows. when god had created the second god, he seemed to him beautiful and he loved him as the offspring of his divinity1("as his son" according to lactantius, who regards this as one of the passages in which her

has the qualities of candor and splendor. the chrystalline sphere, which has simple motion and the quality of candor. the empyrean, where all is stable and the lumen of which is a quality of light superior to candor. in the stable and lucens empyrean is accommodated the trinity expressed in the nine orders of angels of dionysius. there are legions of angels in the orders and their number exceeds the faculty of human computation. the nine orders are: seraphim, cherubim, thrones; the hierarchy of the father. dominions, virtues, powers; the hierarchy of the son. principalities, archangels, angels; the hierarchy of the spirit.3 ficino interprets dionysius as having said that the first order drinks its liquor from the trinity direct (liquorem suum a sola' r. roques, l'univers dionysien, paris

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

is through marriage. let abraham, the race and tribe father, die; let the "i am" live. christ knew the occult fact that the mixture of blood in international marriage always kills something; if it does not kill the body, it kills something else. if we mate a horse and a donkey, the outcome is a hybrid, the mule; in that mule something is missing on account of the mixture of strange blood, namely, the faculty of propagation which is lacking in all hybrids. similarly when we marry internationally something else is destroyed and that is the pictures in the inner vision. the different pictures of different families clash. and so the clairvoyance, the touch with the spiritual world, with the memory of nature, has waned since the practice of marrying in the tribe was broken up. the highland scot

GILBERT THE MAGICAL MASON

gns of dreaming by their movements and the sounds they make. tennysonwrote-'like a dog he hunts indreams-'ithas been said that animals in their wild state of nature do not dream, butitis difficult to make observations on wild animals.itis generally agreed that domestication is the cause of increased mind-power in some animals, and with enlarged powers of observation and concerted action, may come the faculty of dreaming. domesticated animals certainly develop some reason in addition to their primal instinct, and this can only be due to the companionship of man and the training they receive; the mere change of food would not alone account for their extended powers. to return to humanity, byron wrote ofdreams-strange state of being. senseless to feel, and with sealed eyes to see;182while cat

elf only as a body, as ananimal-although no doubt as a superior animal, for he knew his own power over animals of other kinds, and he learned at some period unknown to us how to procure fire with which to cook food, and at which he could warm his body and limbs, and he must have observed that no other animal did make fire, or cook its food. man, however, probably gained the art of observation and the faculty of memory only by slowdegrees, but at even an early stage he must have found that in those characters also he excelled all other animals. then man developed the power of speech and some primitive form of language, and in this case again he must have recognised a superiority over all other beings around him.itis probable that at an early stage man developed a belief that death did not e

GILBERT THE SORCERER AND HIS APPRENTICE

is notyetfinished, and which no one has seen. it is lockedup.in my desk 'i saw it. every incident passed before me as though it were your own memory of your past life,up'tothe present,andi267'267saw no more '1 was wondering how i should finish it off neatly. it is just a magazine shocker, with no merit whatever' she was greatly interested, and we talked for some time about it. she told me she had the faculty, when intensely concentrated, of seeing around a person a, series of pictures, usually that person's memories, or the images of those who strongly affected him or her. btlt never before had she come across pictures invented, or imagined, by the consultant. thought-forms again, i said to myself,butunconscious thought-forms again, for certainly i was not consciously thinking of my story

GOLDEN DAWN RITUALS U1

he form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and

luminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the anointing and reconciling one. this is in regards to the action of the more physical man. unto this ruach is also represented the reflection of the macrocosmic universe in the sphere of sensation. they surround the ruach and the natural man feeleth them vaguely but comprehendeth them not. the faculty of the earth are shown forth in the organs which digest and putrefy, casting forth the impurities, even as the earth is placed above the qlippoth. thou wilt say, then, that the ruach cannot be the reasoning mind, since it reflecteth its reason from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reaso

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rld vanished into extinction. the list could continue: abrupt rises in sea level, hurricane-force winds, electrical storms, volcanic disturbances, and so on. scientists expect the next reversal of the earth s magnetic poles to occur around ad 2030.43 is this an intimation of planetary disaster? after 12,500 years of the pendulum, is the hammer about to strike? exhibit 11 yves rocard, professor of the faculty of sciences at paris: our modern seismographs are sensitive to the noise of limited agitation at every point in the earth, even in the absence of any seismic wave. one may in this noise discern a man-made vibration (for example, a train four kilometers away, or a big city ten kilometers off) and also an atmospheric effect (from changing pressure of the wind on the soil) and sometimes o

GREY W G CONDENSATION OF KABBALAH

of achieving such victory over the worst side of ones own nature should be very much included here. anything of a good over bad nature. these three paths are those which start us from this physical world on our way back to god. so, stage by stage, a path at a time, does our serpent-symbol take us back up the tree. it is true that all these journeys are purely imaginative, but never under-estimate the faculty of imagination. imagination has led mankind to our present place in creation and will lead us 14 further in the future. it has been said without vision the people will perish and your young men shall see visions while your old men dream dreams. all tree-path exercises are structured efforts at the control of imaginative consciousness leading us towards the energy of existence itself. t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

h war, hunting, agriculture and handicrafts; to women experience and convenient leisure lent every qualification for secret sorcery. woman's imagination is warmer and more susceptible, and at all times an inner sacred power of divination was revered in her (pp. 95. 397. women were priestesses, prophetesses (56n. 94 8, their names and fame ai-e embalmed alike in old-german and norse tradition; and the faculty of somnambulism still shews itself most of all in women. then again, looked at from one side, the art of magic must have been chiefly monopolized by old women, who, dead to love and labour, fixed all their thoughts and endeavours on hidden science^ suorri in his curious account of the origin of magic (yno-1. s. cap. 7) says, that to males (karlmonnum) it seemed undignified to dabble in

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ance with a definite curriculum consisting exclusively of personal and class instruction limited to a group of students carefully selected. the fees for this personal instruction have been made very nominal so that those who desire to specialize in certain subjects and are worthy of this instruction may find it convenient. some of the most eminent scientists and teachers in various fields compose the faculty of the university. those who are sincerely interested in desiring to come to san jose and attend the university and study under these teachers are invited to write to the registrar, in care of amorc, and ask for literature pertaining to the university. certain preliminary requirements are necessary, however, and all applicants must be members of the a.m.o.r.c. in good standing. the idl

cation at bourgd'oisans where he met mrs. edith lynn. he asked her if she would help him improve his english. she agreed and on his birthday, in 1941, brought him some reading matter and copies of some 1939 rosicrucian digests along with a booklet explaining the rosicrucian order. he wanted to become a member immediately, but because of the war such was not possible. for four years, he studied at the faculty of law in grenoble and received from mrs. lynn mystical instruction that left an indelible impression on him. after military training, he participated in the first years of the occupation of germany as an ordnance officer. at this time mrs. lynn returned to england, writing a last letter to him in which she declared:"my mission with you is ended. keep in touch with mile. jeanne guesdon

HAMIL THE ROSICRUCIAN SEER

sider the secrets of the 'celestial telegraph' but if the communication cannot be obtained at home or at paris, and thedistanceof mexico is required to 'lend enchantment to theinterview;'then it is contended that this spiritual intercourse with the brother of m. lucas was simply a spectral illusionbythe aid of clairvoyance, and the dialogue but 'a coinage of the brain' and then itfollowsnext that the faculty, which at one moment could thus depicture a living man, could with equal facility raise up the ideal figures of a whole host of departed beings, and hold imaginary colloquies with them; and thusitfollows next that the large army of cahagnet's ghostsmtwbe little else than airy nothings, orthat-'bodiless creation ecstacyisverycunningin.'thecerebral power ofseeingghostsat willis the great

and cerebellum of the inhabitants of mars, but unable to give us the diameter of the sun to withinii4,ooqmiles-'itsdiameter has not been as yet correctly determined' becoming dogmatical upon theoriginof the asteroids, but stating'theirrotations have been scarcely decided upon, their revolutions have beennearlycorrectly calculated' but the (to me) most convincing proof that our soul atmosphere has the faculty of receiving, when in a mesmeric induced sleep, the influx of all the floating, though unpublished, ideas of the time is professor bush's note, at p.227.what is here said of the dia-magnetic principle was entirely new to me at the time, having never heard of the term. on subsequently asking the speaker(davis)for a more particular explanation, he replied, in substance, that an impondera

nd am much gratified to find they interest you. as i mentioned in my last, the responses did not become of much import until the fourth and fifth volumes, which i am now transcribing, though they show the gradual development of my seer's powers. you will also perceive in the first volume a short vision we had relative to sir john franklin and his crew. at that time, unfortunately, my seer had not the faculty of discerning thereplies,-thevisions then appearing in my small crystal, which is only about one anda-halfinches long, and an inch thick. i shall be much obliged by receiving parts 4 and 5 of the'newexistence.'thec. a. has already expressed his consent and wish that the responses given by him might be printed; and, on the roth october inst, i requested thec.a. to favour me with the mea

haracter so formed from birth, that they shall have the greatest pleasure through lifeinactively contributing to the happiness of their fellow-men and of god's creation, to the utmost of their power? c.a.-yes;that may be their great object through life.8.-cannotnew and universal conditions be now devised and158therosicrucianseeryou will observe that i have had in this instance entirely to develop the faculty of crystal seeing in my young seer, who being at the commencement only iust turned thirteen, and the inquiry strange to herself andherfriends, i had to be very cautious not to alarm her fears or her friends' prejudices, and as at first evil spirits kept continually entering our crystal, their ugly faces and forms would have been a sourceofalarm to many other young persons. fortunately

HELENA BLAVATSKY NIGHTMARE TALES

. it was a young gipsy girl from some part of roumania, about fourteen years of age. where shewas born, and who she was, she seemed to know as little as anyone else. i was told she had been brought oneday by a party of strolling gipsies, and left in the yard of the old lady, from which moment she became aninmate of the house. she was nicknamed "the sleeping girl" as she was said to be gifted with the faculty ofapparently dropping asleep wherever she stood, and speaking her dreams aloud. the girl's heathen name wasfrosya. about eighteen months after the news of the murder had reached italy, where i was at the time, i travelledover the banat in a small waggon of my own, hiring a horse whenever i needed one. i met on my way an old nightmare talescan the double murder?2 frenchman, a scientist

r bodiesexhibited no appearance of apoplexy, nor any external marks of wounds, but, wonderful torelate, there were numerous dark spots and long marks upon the skin, as though they werestabs and slashes made without puncturing the cuticle. the autopsy revealed the fact thatbeneath each of these mysterious discolourations there was a deposit of coagulated blood.the greatest excitement prevails, and the faculty are unable to solve the mystery. an unsolved mysterythe circumstances attending the sudden death of m. delessert, inspector of the police de surete, seem tohave made such an impression upon the parisian authorities that they were recorded in unusual detail.omitting all particulars except what are necessary to explain matters, we produce here the undoubtedlystrange history. in the fall

millions of people. listen to what i now tell you, and try to understand. youhave heard the strange tale whispered about the famous tartini? he died one fine sabbath night, strangled byhis familiar demon, who had taught him how to endow his violin with a human voice, by shutting up in it, bymeans of incantations, the soul of a young virgin. paganini- did more. in order to endow his instrumentwith the faculty of emitting human sounds, such as sobs, desparing cries. supplications, moans of love andfury- in short, the most heart-rending notes of the human voice- paganini became, the murderer notonly of his wife and his mistress, but also of a friend, who was more tenderly attached to him than any otherbeing on this earth. he then made the four chords of his magic violin out of the intestines

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tter inability of the best modern psychologists to explain to the world the nature of mind; and (b) their complete ignorance of its potentialities, and higher states, you have to admit that this objection is based on an a priori conclusion drawn from prima facie and circumstantial evidence more than anything else. now what is "memory" in your conception, pray? q. that which is generally accepted: the faculty in our mind of remembering and of retaining the knowledge of previous thoughts, deeds, and events. a. please add to it that there is a great difference between the three accepted forms of memory. besides memory in general you have remembrance, recollection, and reminiscence, have you not? have you ever thought over the difference? memory, remember, is a generic name. q. yet, all these

flesh, and since every atom is spirit and in spirit, and since, finally, they-the healers and the healed-are all absorbed in this spirit or deity, there is not, nor can there be, such a thing as disease. this prevents in nowise both christian and mental scientists from succumbing to disease and nursing chronic diseases for years in their own bodies just like other ordinary mortals. clairaudience the faculty-whether innate or acquired by occult training-to hear things at whatever distance. clairvoyance a faculty of seeing with the inner eye or spiritual sight. as now used, it is a loose and flippant term, embracing under its meaning both a happy guess due to natural shrewdness or intuition, and also that faculty which was so remarkably exercised by jacob b hme and swedenborg. yet even thes

lieves that nothing can be evolved-or, as the word means, unwombed or born-except it has first been involved, thus indicating that life is from a spiritual potency above the whole. esoteric hidden, secret. from the greek esotericos-"inner" concealed. esoteric bodhism secret wisdom or intelligence, from the greek esotericos "inner" and the sanskrit bodhi "knowledge" in contradistinction to buddhi "the faculty of knowledge or intelligence" and buddhism, the philosophy or law of buddha (the enlightened. also written "budhism" from budha (intelligence, wisdom) the son of soma. exoteric (gr) outward, public; the opposite of esoteric or hidden. extra-cosmic outside of kosmos or nature. a nonsensical word invented to assert the existence of a personal god independent of or outside nature per se;

HP LOVECRAFT HERBERT WEST REANIMATOR

lities. the first horrible incident of our acquaintance was the greatest shock i ever experienced, and it is only with reluctance that i repeat it. as i have said, it happened when we were in the medical school1 where west had already made himself notorious through his wild theories on the nature of death and the possibility of overcoming it artificially. his views, which were widely ridiculed by the faculty and by his fellow-students, hinged on the essentially mechanistic nature of life; and concerned means for operating the organic machinery of mankind by calculated chemical action after the failure of natural processes. in his experiments with various animating solutions, he had killed and treated immense numbers of rabbits, guinea-pigs, cats, dogs, and monkeys, till he had become the p

and artificial life-motions were incompatible. he then sought extreme freshness in his specimens, injecting his solutions into the blood immediately after the extinction of life. it was this circumstance which made the professors so carelessly sceptical, for they felt that true death had not occurred in any case. they did not stop to view the matter closely and reasoningly. it was not long after the faculty had interdicted his work that west confided to me his resolution to get fresh human bodies in some manner, and continue in secret the experiments he could no longer perform openly. to hear him discussing ways and means was rather ghastly, for at the college we had never procured anatomical specimens ourselves. whenever the morgue proved inadequate, two local negroes attended to this ma

INITIATION INTO HERMETICS

gination of the bell itself. this exercise is completed as soon as you are able to keep this auditory imagination for 5 minutes. another exercise is the sensory concentration. try to produce the sensations of cold, warmth, gravity, lightness, hunger, thirst, and tiredness, and hold on to this feeling for at least 5 minutes without the slightest visual or auditory imagination. if you have acquired the faculty of concentration in such a degree as to be able to produce any sensation you like and hold it fast, you may pass on to the next exercise. now let us throw some light upon the olfactory concentration. imagine that you are smelling the scent of various flowers such as roses, lilacs, violets or other perfumes, and hold on to this imagination without allowing a pictorial image of the respe

ical one, you can turn to another object. you may believe this exercise well performed if you can book the same good success with any object whatsoever. after numerous exercises of the depth-point transference you will attain the capacity to look through any object, and you will intuitively recognize the material as well as the mental structure of such an object. at the same time, you will obtain the faculty to influence every object from the nucleus, to load it magically at will, and thus to impregnate the me ntal sphere of every object with your desire. we have learned in the fourth step to master this problem through the accumulation of vital power, from outward to inwards, and this step will teach us to do the same, but in a far more impressive manner, from inwards to outwards. a magic

mostly up to the puberty period. the more man is maturing intellectually, the less attention does the spiritual leader pay to him, especially in cases of people who do not even remember their guide. the contact is loosened more and more. a lot could be said about the ranks of such guardians and their activity as well, but that would overstep the frame of this work. the magician certainly has got the faculty to communicate with his guide to learn all he wants to know and to receive everything he is in need of. provided he is honestly interested in the whole problem of ennobling his character and working hard on his magical development, he may be quite sure that his guide will try first to make himself known to him. therefore the scholar should aspire to come into contact with this guardian

e realms. the exercise is as follows: you are sitting in your usual position inhaling a stream of akasa through the lungs and pores and filling the whole body with it. at this point i would like to mention that akasa cannot be accumulated in the same way as vital power. at the very inhaling you must imagine that you are starting the control of the four elements. consider that you have already got the faculty of mastering the elements and that they will fulfill everything you are ordering or wishing for, no matter on which plane the realization of your desires has to happen. with every breath you ought to feel your mastery of the elements. the faith and the confidence in your control of the elements has to be unshakeable and imperturbable. you must not allow yourself the faintest doubt. any

t of the abilities he has won, or even worse, to misuse them to harm his fellow men. he ought to utilize the solely for the benefit of mankind. time and space won t be a handicap to him and nothing will remain concealed before him as far as his clairvoyant eyes are concerned. 2. the magical development of the astral clairaudience this development is very much in line with the one of clairvoyance. the faculty of the astral clairaudience is based on the fact that one is able to hear voices even at the remotest distance and, at the same time, to understand the language of all beings. at the beginning this faculty manifests itself in thinking aloud, coming from the inside, whether from the heart region or from the solar plexus. after a long spell of exercising, the astral clairvoyance will dev

fit in the ear. moisten these cotton plugs with the fluid condenser and put both of them in front of you. according to the instructions you were given for training the astral eyes, you will now work with the air element, filling your body with it by breathing through the lungs and pores. the whole body is assumed to be filled with air like a balloon. imagine into this air principle the desire for the faculty of clairaudience in your astral body as well as in the material one. provided you have the inward certainty that the air element has been sufficiently impregnated with your desire and with your imagination, project the prepared air element into the two cotton plugs, whether through the solar plexus, your hands, or your breath by compressing and accumulating the air element that fills y

to prevent the fluid condenser from getting moldy. a moldy condenser is not ineffective, but it is unsanitary. when you have loaded these two cotton plugs with air element, whether simultaneously or separately, put both into your ears so that they are completely crammed. now introduce the akasa principle into your entire head imaginarily, transfer your consciousness to the ear region, and imagine the faculty of absolute clairaudience. imagine the akasa principle introduced into your ears is instantly producing the absolute clairaudience power in you. after a long period of meditating and concentrating on this effect, dissolve the akasa principle into the universal akasa, remove the cotton plugs, and keep them carefully because they must not be touched by anyone else. if the plugs fall into

the necessary requisites are: a piece of linen or a cotton wool plug which you moisten slightly with a fluid condenser. this condenser may again be a strong decoction of chamomile flowers. at this performance, you are loading your body once with the water element through pulmonary and pore-breathing and with the desire that this element may produce clairfeeling in you. the term clairfeeling means the faculty of perceiving and feeling all the phenomena and powers occurring in the elements and in akasa. to this field also belongs the faculty of psychometry, the clear perception of the present, past and future of any object. even the power of materialization of any thought, any being, no matter whether the point in question is a self-created being or an entity already existing in the akasa, b

this domain. other faculties connected with sense perception and touch perception also can be registered in the category of clairfeeling. intuition to originates in clairfeeling. these few examples may be sufficient to explain the clairfeeling power. as soon as you have accumulated the water element in the whole body through the pores and through breathing, load it with the intense imagination of the faculty of clairfeeling. you must be absolutely sure that it is strong enough to arouse this faculty in your astral body. with the help of imagination draw the water element from your body, whether through the solar plexus, the forehead, hand or by breathing out, accumulating it in the cotton ball or piece of linen soaked in the fluid condenser. you may repeat the loading but no more than 7-9

n the eye. he is supposed to be modest and discreet as far as his development is concerned. since the akasa principle ignores time and space, acting permanently in the present time, for the concept of time depends on our senses, the magician is advised to adapt himself as much as possible to akasa. he must acknowledge the great moment of now as representative, thinking and acting according to it. the faculty of concentration with respect to the elements depends on the magic equilibrium and is the best standard to check which of the astral body s elements have yet to be brought under control. for example, if the fire element can still get hold of the magician s astral faculties, he will not succeed very well in plastical visionary imagination exercises. in the case of the air element, the a

.e, ideas that have been registered with the intellect only. supposing one has gained sufficient experience as a transmitter and a receiver, one may try to write short words into the mirror with the help of the imagination to be read in the receiver s mirror. words may be followed by sentences, and finally one will be able to transfer written messages from one mirror to the other. having attained the faculty of optical transference, you may proceed to the acoustic transference. speak one or two rods into the mirror with the desire that the receiver might hear these words. here likewise the receiver remains in a trance state waiting for the message to arrive. at first he will feel it very similar to a sort of thinking aloud, but from one exercise to the next he will hear it more distinctly

ent are using this method to send messages to each other. in the orient this faculty is called messages through the air. this is to be understood in a symbolic way, since it is in fact done with the akasa principle. consequently it is quite obvious that various feelings also can be mediated between the transmitter and the receiver. this problem needs no further description if the magician masters the faculty to transmit to and receive from an equally trained partner, he will also be able to intercept dialogues or pictures transferred between other practicants in the same way as happens in the case of broadcasting, a fact that is called radio-piracy in the magic terminology too. now i will describe the magic mirror as a transmitter destined to transfer ideas, words and pictures to people wh

xt to the person. even a distance of 1000 miles of no importance at all. in order to verify and be absolutely sure that everything one wishes to see corresponds to reality, one can imagine any different action of the same person. if one can manage this in full clearness with your astral senses, then the things we have seen were a deception, and the exercise must be repeated until one has obtained the faculty of distinguishing real facts for hallucinations and deceptions. under the guidance of a trained magician even an untrained person can take part in such a kind of television. magicians especially trained and experienced in this field will even manage to take photographs using a red filter. when you are not so much interested in the material occurrences that you are observing at a distan

cerning his character and his faculties, according to the rules of analogy. if you want to see only the spirit of a person in the mirror, imagine the material and astral body as not being there. here too the images corresponding to the spirit will appear, and in this manner you can pursue the train of thoughts of a person even at the greatest distance. as one can see from the example quoted here, the faculty of reading the thoughts of another person at the greatest distance can be managed without any difficulties, and it depends entirely on your own will how far you wish to extend this mastery. 14. the magic mirror for investigation of the past, present& future working with the mirror, one of the most difficult tasks is the exact investigation of the past, present and future of other peopl

ly if they are effective ones. thought-reading is no problem at all; it requires the contact from mind to mind. the magician has to feel himself a spirit, and all he needs to do is to establish the connection between himself and the person in question by imagining the subject s spirit, without the body and soul, in order to seize all the thoughts he wants to know. 7. psychometry psychometry means the faculty to read the present time as well as the past and, if it should be necessary, the future too of any object whatever, investigating all the events related with this object at whatever period. this ability is a concomitant of developed astral senses and easy to manage if the magician has undergone all the practical training taught in this course, and if he has learned how to sue his astra

er he can unroll all the events connected with an antique object, like in a motion picture, and he will learn all related anyhow to the object. naturally he has got the opportunity to see not only the sender of a letter but also the thoughts that happen to be i the person s mind at the given time. in a nutshell, he can read between the lines of any letter. to the field of psychometry also belongs the faculty to communicate with any person that came in touch with any object, because an object, no matter of what nature it happens to be, always represents the connecting link between the body, soul and spirit of the magician and the person in question. no doubt the magician is able to read thoughts with the help of an object even at the greatest distances. at the same time, he is able to learn

ISIS UNVEILED

pirits of the dead, would be to shock him with what would appear to him blasphemy. does not the fouowing verse of the bhdgavaia-purdna state that this supreme felidty is alone reserved to the holy aannydsts, the gurua and yoglaf "long before they finally rid themselves of their mortal envelopes, tiie souls who have practised only good, such as those of the aannydata and the tidnapraathaa, acquire the faculty of conversing with the souls wiuch preceded them to the avarga" 213. piudia, dkemoiu of the race, of the gnotnea, the gunta. mid the tampitw. 214- oandbnvi, good dwmoiu, oeleitittl mraphi, singen. 216. anra* and nsgom are the titanic apiritf and the dragoo or aerpeat-hoded (pirita. 216. csted in tha imem of the agntaaia parikam. digitizecoy google 108 isb unvbued in this case the pitii

r which taken literally implies the spirit's immortality. yet every devout jew hopes likewise to be "gathered into the bosom of a-braham" the hierophants and sonw br&hmanas are accused of having adminis- tered hi their ep&ptai strong drinks or anaesthetics to produce visions which were to be taken by the latter as realities. they did and do use sacred beverages which, like the soma-drink, possess the faculty of freeing the astral form from the bonds of matter; but in those visions there is as httle to be attributed to halludnation as in the glimpses which the scientist, by the help of his optical instrument, gets into the microscopic world. a man cannot perceive, touch and converse with pure spirit through any of his bodily senses. only spirit alone can talk to and see spirit; and even our

human yean, in the brfthmanical calculations "at the expiration of each night. brahman, who has been asleep, awakes, and [through the sole energy of the motion] causes to emanate from himself the spirit, which in its essence is, and yet is not" prompted by the desire to create, the spirit [first of the emanations] operates the creation and gives birth to ether, which the sages consider as having the faculty of transmitting sound" ether begets air whose property b tangible [and which is necessary to life "through a transformation of the air, light is produced "from [air and] light [which begets beat, water is formed [and the water is the womb of all the living germs* throu^out the whole immense period of progressive creation, cover- ing 4,320,000,000 years, ether, air, water and fire (heat

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s-termed the "gate of man; capricorn is the gate of the gods. these are platonic views, as macrobius declares. with the influences of the planets, saturn brings reason and intelligence; jupiter, power of action; mars governs the irascible principle, the sun produces sensation and speculation, venus inspires the appetites, mercury bestows the power of declaring and expressing, and the moon confers the faculty of generating and augmenting the body. the egyptian winged disc is a symbol of tat, taut, or thoth (plutarch, de iside et osiride. the lions heads, so frequently observable in the sculptures decorating fountains, bespeak the astral influences under leo, which produce the rains in the ardent month of july; and in this view they are regarded as the discharges of the sacred fountains. lio

d of man as the dream of, and the sorrow for, the lost paradise. music is yet master of the man's emotions, and therefore of the man. heavenly music is produced from impact upon the paths of the planets, which stand as chords or strings, by the cross-travel of the sun from note to note, as from planet to planet; and earthly music is microscopically an imitation of the same, and a relic of heaven; the faculty of recognition arising from the same supernatural musical efflux which produced the planetary bodies, in motived projection from the sun in the centre, in their evolved, proportional, harmonious order. the rosicrucians taught that the harmony of the spheres is a true thing, and not simply a poetic 198 the rosicrucians. dream: all nature, like a piece of music, being produced by melodio

d; no propagation of the human species? by some the preference of the robust to the delicate sex is accounted beyond all question as self-evident. a certain class of philosophers have made no .scruple to call a woman an imperfect and even monstrous animal. these have affirmed that nature, in generation, always intends a male, and that it is only from mistake or deficiency, either of the matter or the faculty, that a woman is produced. the oriental ethics have degraded woman to the level of a chattel. it is christianity alone, in the discovery of the divine mary virgin- mother, mother-virgin that has elevated woman, and found for her a possible place (of course as a sexed-sexless, sexless- sexed idea, in heaven or in that state other than this state; irradiated with the light, breathing wit

stated in one of the purans that brahma, having determined to create the universe, became androgynous, male and female (or reflector and reflected; the right-half having the sex and form of a man, the left that of a woman. in his images he is sometimes thus represented, and is then termed ardnari. this is prakriti of one nature with br hm illusion, eternal, as the soul so is its active energy, as the faculty of burning is in fire. the sacti system bears a striking affinity with epicureanism. it teaches materialism, and the atomic system of the confluence of chance. compare the ananda tantram, c. xvii. with lucretius, lib. iii. according to the immediate object of worship is the particular ceremony, but all the forms (lighter or heavier) require the use of some or all of the five makaras: m

the romance of merlin, written towards the end of the thirteenth century, it is said that the round table instituted by joseph in imitation of the holy supper was called graal, that joseph induced arthur s father to create a third round table in honour of the holy trinity. the san gr al. an inquiry into the origin and signification of the romances of the san gr al. by dr. f. g. bergmann, dean of the faculty of letters at strasburg, and member of the royal society of antiquaries, copenhagen. edinburgh: edmonston and douglas, 1870. we quote the above in parts. honi-soit qui mal-y-pense. the round table is the rationale or apotheosis of the most noble the order of the garter. the round table of king arthur is a grand mythological synthesis. it is a whole mythology in itself. it is perennial

LAITMAN M FROM CHAOS TO HARMONY

steeles avenue west, suite 532 toronto, on, m2r 3x1 canada e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in canada and usa: 1-866-laitman fax: 1-905 886 9on. 207 11 about the author kabbalist rav michael laitman, phd, has a doctorate in philosophy and kabbalah from the high institute of philosophy at the russian academy of sciences in moscow, and an msc in bio-cybernetics from the faculty of biology and cybernetics at the institute of science at st. petersburg university. in addition to his work as a scientist and a researcher, rav laitman has been studying and teaching kabbalah for the past thirty years. as a kabbalist, he has published more than thirty books and numerous academic essays on the subject, which have been translated into ten languages thus far. rav laitma

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

thought. these officers are to be known by their jewels, which represent will, love and thought respectively, not by the columns at which they preside. 141. just as material energy is the strength in things, so is love the strength in consciousness; it is what has been called in sanskrit terminology the buddhi in man, the wisdom that is direct knowledge of life, the energy of consciousness. it is the faculty in man with which he contacts and deals with life around him, while his thought is the faculty with which he deals with objective things. so when at the opening of the lodge the w.j.w. lays down his pillar and the w.s.w. raises his, it symbolizes the fact that now we are interested in life, we are working upon man, upon consciousness, not upon material objects, as would be the case if

LIBER LXVII THE SWORD OF SONG

ds of magical rituals. the latter are disguises for sublime truths .to destroy our enemies. is to realise the illusion of duality, to excite compassion (ah! mr. waite* the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference between a cat.s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be* a poet of great ability. he edited a book called .of black magic and of pacts. in which he vilifies the same. notes 63 corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all the other phenomena. there is no effect which

LIBER SAMEKH

n the ctual imagery of the star-spate, will-symbol, or soul-symbol, or even to forget his duty to the body and the sensible surroundings. nor should he omit to keep his body of light in close touch with the phenomena of its own plane, so that its privy consciousness may fulfil its proper functions of protecting his scattered ideas from obsession. but he should have acquired, by previous practice, the faculty of detatching these elements of his consciousness from their articulate centre, so that they become (temporarily) independent responsible units, capable of receiving communications from headquarters at will, but perfectly able (1) to take care of themselves without troubling their chief, and (2) to report to him at the proper time. in a figure, they must be like subordinate officers, e

LOGOMACHY OF ZOS

an something that is impossible immediately, that that moment of time cannot find relationship with the past. we best serve ourselves by serving others the necessity of themselves; our defaulting is bathos and bloody. everything is manifest, the fault is our inability to apprehend from our level. knowledge is slowly gained from experience and appearances, explaining the less known by the known by the faculty of reasoning. whoever exploits the less probable as possible is a fine artist. how can you be dynamic with small beliefs and small desires? whoever we are, the borrowed pretensions are our defect. always less worthy than our own truth, unnecessary and futile. by them we are unfitted to be sincere; it endangers what good we have: this mediocracy lives only its inferiorities. chastity ma

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

exact science and thought to be essentially a mathematical process. hobbes declared matter to be the only reality, and scientific investigation to be limited to the study of bodies, the phenomena relative to their probable causes, and the consequences which flow from them under every variety of circumstance. hobbes laid special stress upon the significance of words, declaring understanding to be the faculty of perceiving the relationship between words and the objects for which they stand. having broken away from the scholastic and theological schools, post-reformation, or modern, philosophy experienced a most prolific growth along many diverse lines. according to humanism, man is the measure of all things; rationalism makes the reasoning faculties the basis of all knowledge; political phi

authors have tried to prove that oracular revelations were delivered by the devil for the purpose of misleading humanity, they have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees

e things which grow above and under the earth. he is particularly the lord of the spring-root [the spring-root is a mysterious herb, possibly of a reddish color, which medi val magicians asserted had the property of drawing forth or opening anything it touched. if placed against a locked door, it would open the door. the hermetists believed that the redcapped woodpecker was specially endowed with the faculty of discovering spring-root, so they followed this bird to its nest, and then stopped up the hole in the tree where its young were. the red-crested woodpecker went at once in quest of the spring-root, and, discovering it, brought it to the tree. it immediately drew forth the stopper from the entrance to the nest. the magician then secured the root from the bird. it was also asserted tha

g outside the limited area of his physical senses, bumptiously declares there is nothing more to know! he who knows no life save the physical is merely ignorant; but he who declares physical life to be allimportant and elevates it to the position of supreme reality--such a one is ignorant of his own ignorance. if the infinite had not desired man to become wise, he would not have bestowed upon him the faculty of knowing. if he had not intended man to become virtuous, he would not have sown within the human heart the seeds of virtue. if he had predestined man to be limited to his narrow physical life, he would not have equipped him with perceptions and sensibilities capable of grasping, in part at least, the immensity of the outer universe. the criers of philosophy call all men to a comrades

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

souls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is six. the sixth sephira is tiphereth the supreme beauty. the spirits of tiphereth are the malachim, or the kings. their empire is that of the universal harmony. they correspond to the judgment

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr. waite, the world of magic is a mirror, wherein who sees muck is muck (3) a careful naturalist will understand much from the voices of the animals he has studied long. even a child knows the difference of a cat s miauling and purring. the faculty may be greatly developed (4) business capacity may be stimulated (5) abnormal states of the body may be corrected, and the involved tissues brought back to tone, in obedience to currents started from the brain. so for all other phenomena. there is no effect which is truly and necessarily miraculous. our ceremonial magic fines down, then, to a series of minute, though of course empirica

MEANING OF MASONRY

ivine purpose in us. the tragedy of hiram abiff, then, is not the record of any vulgar, brutal murder of an individual man. it is a parable of cosmic and universal loss; an allegory of the breakdown of a divine scheme. we are dealing with no calamity that occurred during the erection of a building in an eastern city, but with a moral disaster to universal humanity. hiram is slain; in other words, the faculty of enlightened wisdom has been cut off from us. owing to that disaster mankind is here to-day in this world of imperfect knowledge, of limited faculties, of chequered happiness, of perpetual toil, of death and frequent bitterness and pain; our life here is (to use a poet's words" an ever-moaning battle in the mist, death in all life and lying in all love; the meanest having power upon

e secrets of our lost nature? we may reason from analogies. as the divine life and will is the centre of the whole universe and controls it; as the sun is the centre and life-giver of our solar system and controls and feeds with life the planets circling round it, so at the secret centre of individual human life exists a vital, immortal principle, the spirit and the spiritual will of man. this is the faculty, by using which (when we have found it) we can never err. it is a point within the circle of our own nature and, living as we do in this physical world, the circle of our existence is bounded by two grand parallel lines" one representing moses; the other king solomon" that is to say, law and wisdom; the divine ordinances regulating the universe on the one hand; the divine "wisdom and m

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

aris. 1945 concentration camps released. nazi ss camp guards put into mauthausen. 1945 the doctors trial begins at nuremberg. during the trial, it would be revealed that many of theexperiments done on prisoners in the concentration camps were done following presidential experi-ments done by the u.s. on the civilian population in the early 1940's. 1945 dr. edwin katzen-ellenbogen, former member of the faculty at harvard medical school, sen-tenced to life in prison at nuremberg for his role at buchenwald. ellenbogen became a member of thefaculty at harvard in 1910, left the u.s. in 1915, and reappeared in paris in 1941. he was heavilyinvolved in the killing at buchenwald. nearly all nazi war criminals convicted at nuremberg werereleased early under a general amnesty order issued by john mccl

MORALS AND DOGMA

ng. be submissive to the laws of thy country. seek the company of virtuous men. speak not of god but with respect. live on good terms with thy fellow-citizens. remain in thy proper place. speak ill of no one. mock at the bodily infirmities of none. pursue not unrelentingly a conquered enemy. strive to acquire a good reputation. take counsel with wise men. the more one learns, the more he acquires the faculty of learning. knowledge is the most permanent wealth. as well be dumb as ignorant. the true use of knowledge is to distinguish good from evil. be not a subject of shame to thy parents. what one learns in youth endures like the engraving upon a rock. he is wise who knows himself. let thy books be thy best friends. when thou attainest an hundred years, cease to learn. wisdom is solidly pl

t men bring totally different results. the same difficulty, distress, poverty, or misfortune, that breaks down one man, builds up another and makes him strong. it is the very attribute and glory of a man, that he can bend the circumstances of his condition to the intellectual and moral purposes of his nature, and it is the power and mastery of his will that chiefly distinguish him from the brute. the faculty of moral will, developed in the child, is a new element of his nature. it is a new power brought upon the scene, and a ruling power, delegated from heaven. never was a human being sunk so low that he had not, by god's gift, the power to rise. because god commands him to rise, it is certain that he _can_ rise. every man has the power, and should use it, to make all situations, trials, a

a poor and degrading envy, and feels as an humbler creature, because others are above him, not in mind, but in mensuration. men respect themselves, according as they are more wealthy, higher in rank or office, loftier in the world's opinion, able to command more votes, more the favorites of the people or of power. the difference among men is not so much in their nature and intrinsic power, as in the faculty of communication. some have the capacity of uttering and embodying in words their thoughts. all men, more or less _feel_ those thoughts. the glory of genius and the rapture of virtue, when rightly revealed, are diffused and shared among unnumbered minds. when eloquence and poetry speak; when those glorious arts, statuary, painting, and music, take audible or visible shape; when patriot

diffused and shared among unnumbered minds. when eloquence and poetry speak; when those glorious arts, statuary, painting, and music, take audible or visible shape; when patriotism, charity, and virtue speak with a thrilling potency, the hearts of thousands glow with kindred joy and ecstasy. if it were not so, there would be no eloquence; for eloquence is that to which other hearts respond; it is the faculty and power of _making_ other hearts respond. no one is so low or degraded, as not sometimes to be touched with the beauty of goodness. no heart is made of materials so common, or even base, as not sometimes to respond, through every chord of it, to the call of honor, patriotism, generosity, and virtue. the poor african slave will die for the master or mistress, or in defence of the chil

se while it inhabits the body. in saturn, it acquires the power of reasoning and intelligence, or what is termed the logical and contemplative faculty. from jupiter it receives the power of action. mars gives it valor, enterprise, and impetuosity. from the sun it receives the senses and imagination, which produce sensation, perception, and thought. venus inspires it with desires. mercury gives it the faculty of expressing and enunciating what it thinks and feels. and, on entering the sphere of the moon, it acquires the force of generation and growth. this lunary sphere, lowest and basest to divine bodies, is first and highest to terrestrial bodies. and the lunary body there assumed by the soul, while, as it were, the sediment of celestial matter, is also the first substance of animal matte

thereby forfeit its prerogative of immortality; for afterward, freed from the body, when it has been purified from the vice-stains contracted during that connection, it is re-established in all its privileges, and returns to the luminous abode of its immortality. on its return, it restores to each sphere through which it ascends, the passions and earthly faculties received from them: to the moon, the faculty of increase and diminution of the body; to mercury, fraud, the architect of evils; to venus, the seductive love of pleasure; to the sun, the passion for greatness and empire; to mars, audacity and temerity; to jupiter, avarice; and to saturn, falsehood and deceit: and at last, relieved of all, it enters naked and pure into the eighth sphere or highest heaven. all this agrees with the d

han the abstruse idea of an indescribable, invisible god; and hence the invention of a brahma, a vishnu, and a siva or iswara. these were represented under various forms; but no emblem or visible sign of brihm or brehm, the omnipotent, is to be found. they considered the great mystery of the existence of the supreme ruler of the universe, as beyond human comprehension. every creature endowed with the faculty of thinking, they held, must be conscious of the existence of a god, a first cause; but the attempt to explain the nature of that being, or in any way to assimilate it with our own, they considered not only a proof of folly, but of extreme impiety. the following extracts from their books will serve to show what were the real tenets of their creed "by one supreme ruler is this universe

et the nature of the process by which it substituted scientific for common notions, and so with one as with the other lay the basis of self-deception by a pedantic and superstitious employment of them. doubt, the essential preliminary of all improvement and discovery, must accompany all the stages of man's onward progress. his intellectual life is a perpetual beginning, a preparation for a birth. the faculty of doubting and questioning, without which those of comparison and judgment would be useless, is itself a divine prerogative of the reason. knowledge is always imperfect, or complete only in a prospectively boundless career, in which discovery multiplies doubt, and doubt leads on to new discovery. the boast of science is not so much its manifested results, as its admitted imperfection

m him. it no more becomes subjective, by appearing to us obligatory, than truth does by appearing to us necessary. it is in the very nature of the true and the good that we must seek for the reason of necessity and obligation. obligation is founded on the necessary distinction between the good and the evil; and it is itself the foundation of liberty. if man has his duties to perform, he must have the faculty of accomplishing them, of resisting desire, passion, and interest, in order to obey the law. he must be free; therefore he is so, or human nature is in contradiction with itself. the certainty of the _obligation_ involves the corresponding certainty of _free will. it is the _will_ that is free: though sometimes that will may be ineffectual. the power _to do_ must not be confounded with

on human reason. to personify the absolute reason, is to determine the divine ideal. necessity, liberty, and reason! behold the great and supreme triangle of the kabalists! fatality, will, and power! such is the magical ternary which, in human things, corresponds with the divine triangle. fatality is the inevitable linking together, in succession, of effects and causes, in a given order. will is the faculty that directs the forces of the intellect, so as to reconcile the liberty of persons with the necessity of things. the argument from these premises must be made by yourself. each one of us does that "seek" say the holy writings "and ye shall find" yet discussion is not forbidden; and without doubt the subject will be fully treated of in your hearing hereafter. affirmation, negation, dis

own again, to the upper part of kether, one-half of him to remain without and one-half to penetrate within the sphere of kether. then he sent the letter vav into the splendor, to pour out its light on yod: and thus- yod received light from vav, and thereby so directed his countenance that it should illuminate and confer exceeding great energy on hakemah, which yet remained in kether; so giving it the faculty to proceed forth therefrom; and that it might collect and contain within itself, and there reveal, all the other eight numerations, until that time in kether. the sphere of kether opened, and thereout issued hakemah, to remain below kether, containing in itself all the other numerations. by a similar process, binah, illuminated within hakemah by a second yod "issued forth out of hakema

seventeenth, had been identified with a disease which yields to enlightened treatment, and its ancient virulence was attributed to ignorance of hygiene, and the filthy habits of a former age. another fatal and disfiguring scourge had to a great extent been checked by the discovery of vaccination. from sangrado to sydenham, from paracelsus to jenner, the healing art had indeed taken a long stride. the faculty might be excused had it then said "man is mortal, disease will be often fatal; but there shall be no more unresisted and unnecessary slaughter by infectious disease, no more general carnage, no more carnivals of terror and high festivals of death" the conceited boast would hardly have died upon the lip, when, from the mysterious depths of remotest india a spectre stalked forth, or rath

MOTTA MARCELO THE COMMENTARIES OF AL

hese operations. it is good to know that one is man enough to spend a month or so at a height of twenty thousand feet or more above the sea-level; but it would be unpardonably foolish to live there permanently. this illustrates one case of a general principle. we consider the attainment of various illuminations, incomparably glorious as that is, of chief value for its witness to our possession of the faculty which made success possible. to have climbed alone to the summit of iztaccihuatl is great and grand; but the essence of one's joy is that one possesses the courage, knowledge, agility, endurance, and self- mastery necessary to have done it. the goal is ineffably worth all our pains, as we say to ourselves at first; but in a little while are aware that even that goal is less intoxicatin

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

nd now we must view the glorious god of light under [72]another, and (as far as regards his influence over the greek nation) a much more important aspect; for, in historical times, all the other functions and attributes of apollo sink into comparative insignificance before the great power which he exercised as god of prophecy. it is true that all greek gods were endowed, to a certain extent, with the faculty of foretelling future events; but apollo, as sun-god, was the concentration of all prophetic power, as it was supposed that nothing escaped his all-seeing eye, which penetrated the most hidden recesses, and laid bare the secrets which lay concealed behind the dark veil of the future. we have seen that when apollo assumed his god-like form, he took his place among the immortals; but he

rious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the night, with a crescent on her fair brow, a gauzy veil flowing behind, and a lighted torch in her hand. selene greatly admired a beautiful young shepherd named endymion, to whom zeus had accorded the privilege of eternal youth, combined with the faculty of sleeping whenever he desired, and as long as he wished. seeing this lovely youth fast asleep on mount latmus, selene was so struck with his beauty, that she came down every night from heaven to watch over and protect him. artemis (diana. artemis was worshipped by the greeks under various appellations, to each of which belonged special characteristics. thus she is known as the arcadi

music. page 134 they now proceeded together to olympus, where apollo introduced hermes as his chosen friend and companion, and, having made him swear by the styx, that he would never steal his lyre or bow, nor invade his sanctuary at delphi, he presented him with the caduceus, or golden wand. this wand was surmounted by wings, and on presenting it to hermes, apollo informed him that it possessed the faculty of uniting in love, all beings divided by hate. wishing to prove the truth of this assertion, hermes threw it down between two snakes which were fighting, whereupon the angry combatants clasped each other in a loving embrace, and curling round the staff, remained ever after permanently attached to it. the wand itself typified power; the serpents, wisdom; and the wings, despatch.all qua

unus. the romans had an old italian divinity called faunus, who, as the god of shepherds, was identified with the greek pan, and represented in a similar manner. faunus is frequently called inuus or the fertilizer, and lupercus or the one who wards off wolves. like pan, he possessed the gift of prophecy, and was the presiding spirit of the woods and fields; he also shared with his greek prototype the faculty of alarming travellers in solitary places. bad dreams and evil apparitions were attributed to faunus, and he was believed to enter houses stealthily at night for this purpose. fauna was the wife of faunus, and participated in his functions. the satyrs. page 203 the satyrs were a race of woodland spirits, who evidently personified the free, wild, and untrammelled life of the forest. the

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

g about the actualization of gevurah. now, the inclusion of theses two opposite lines, so that they become connected and synthesized as one, is brought about through the middle line which is made up of da at, tiferet and yesod, etc. the first example of this is da at, which acts as a mediator and tips the mind from intellectual kindness to intellectual sternness, or visa versa. it is specifically the faculty of da at which dictates how these intellectual leanings will be. this is evidenced by the verse in which g-d said after the flood "i will not continue to curse the earth because of mankind, because the inclination of man s heart is evil from his youth, i will, therefore, not continue to punish any living thing, as i had done" here, man s inclination to evil is given as the logic and re

his speech, which is the source of our existence, would likewise cease. this would bring an abrupt end to our existence, g-d forbid. speaking and saying dibur and amirah it must be pointed out that there are two types of "speech. there is actual speech and inner speech, which cannot be heard by others. as explained before, when we refer to speech, we are referring to g-d s speech. for this reason the faculty of speech is called malchut (kingdom. when a king speaks it is tantamount to action. when a king says "move this mountain, the mountain moves. however, if a king only desires something in his thought or in his heart but does not express it in speech, he cannot hold anyone accountable for not doing his will. when the king desires something in his mind, this is "thought of thought" and w

existence to the world. this is the awakening of keter of malchut of ohr ein sof (the pleasure and desire for kingship in the infinite light) and is called "ana emloch (i shall be rule) as explained before. this pleasure and desire for kingship is the first of the ten sefirot of malchut. it, therefore, is called keter malchut (the crown of kingship. as mentioned previously, malchut corresponds to the faculty of speech and action, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof kol dargin) is g-d s desire and pleasure to be king over the created wo

(knowledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of thought, and as stated above it has length, breadth and depth similar to a river. the faculty of da at is the ability to have focus, interest, and mental attachment to a subject. this is understood from the verse "adam knew eve and she gave birth to a child. from here it is clear that knowledge means bonding. this is the faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of

focus. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept from the above, we understand that the depth of a concept is its essential point as it flashes from the spring of chochmah. in other words, it is the flash of int

nderstand it clearly and achieve a true depth and understanding of it. da at- concentration from the above it is understood, that the aspect of da at (concentration, is only a vehicle and vessel for the aspect of binah (analytical comprehension. as mentioned above, the intellectual faculty of da at is the ability for concentration. it is the ability to connect ones mind to a subject (this is also the faculty of interest because the interest in the subject is what gives rise to the connection and deep concentration into it. the focus and concentration will be commensurate to the amount of interest. the faculty of interest and desire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are tw

the amount of interest. the faculty of interest and desire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are two sides of the same coin, so to speak. because of this, in the enumeration of the sefirot, if keter is counted, da at is omitted and if da at is counted, keter is omitted. now, in the faculty of da at concentration, there also are the three dimensions of length, breadth and depth. there are people with broad concentration, and people with narrow concentration. this is to say that some people are interested in many different subjects whereas some specialize in one specific field. those with broad da at will have a general knowledge in many fields but no expertise in any of t

rows will become furrowed etc. in contrast, the aspect of binah (comprehension or analysis) is the opposite of da at. rather than contraction and focus, it is an expansion of the mind with great breadth. for this reason binah is called rechovot hanahar (the expanse of the river. this is the close examination of all the many details and particulars of the subject. from the above we understand that the faculty of da at (concentration) is a vessel for the faculty of binah (analysis, and must precede it. in other words, the ability for deep analysis will be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration wil

intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis, and only the analysis, which leads to the intuitive flash of insight into the subject (of course concentration is a necessary prerequisite to analysis. however, concentration, by itself, is only an empty vessel. only when this vessel is filled by analysis can there be a flas

conclusions of one who merely concentrates without analysis clearly cannot be revelations into the truth of reality. instead, he has induced delusional hallucinations in himself. this is self evident to those who are honest and do not delude themselves. chochmah wisdom before we continue explaining the various levels of understanding one may attain, we must first preface with an understanding of the faculty of chochmah. as mentioned earlier, chochmah is compared to a spring, from which flashes of understanding into a subject trickle forth. actually, this is only chochmah as it relates to binah (comprehensive grasp. these flashes of understanding come from the "ein (nothingness) of chochmah into the yesh (somethingness) of binah, that is, they take on tangibility within the "grasp" of bina

in that subject alone. it is a chochmah, but only of that particular binah. one who has attained this level can only bring out new insights and innovations into his particular field of study. such a person is called a chacham (a wise man. on the other hand "be understanding in wisdom, refers to binah of chochmah (comprehension of insight. this is the power of comprehension and explanation within the faculty of chochmah itself. now, chochmah of chochmah is the wisdom of all understandings, therefore, the binah of chochmah is the ability to explain all concepts. it is how all concepts are unified at their source. one who has attained this level is capable of understanding one subject from another. such a person is called a navon (a man of understanding (actually, chochmah of binah, which is

as explained above, the solution to this problem is to go back to the beginning and learn it thoroughly, carefully analyzing and contemplating all of its facets until one gains a strong grasp of them. eventually, tvunah will result, automatically, according to the depth of the understanding) from all of the above, we understand the order of several things: 1) there must first be an activation of the faculty of da at attention and connection of the mind to the subject matter, to the exclusion of all else. 2) this initial mental focus is a vessel for the next level, which is in binah and constitutes hitbonenut, the contemplative analysis into the given and revealed explanations of the subject. nonetheless, the depth is still concealed. 3) the hitbonenut (analysis and contemplation) is a ves

and analysis. because he has grasped onto the actual heyulie depth of the concept, his mind will immediately expand with all sorts of innovative insights, explanations and applications of the concept in regard to other matters. the extent of the insights and applications depends on how well he has grasped the concept to its very depth, and is an automatic result of the contemplation. 4) moreover, the faculty of tvunah arouses the emotions of love and fear of g-d and brings them to life. love& fear of g-d many people confuse fear of g-d with fear of punishment and retribution. true fear of g-d is the fear of being separated from him, and is the flip side of love of g-d. if a person loves someone deeply and takes great pleasure in being with that person, therefore, when he is separated from

will not be drawn to their conversation altogether. in the same way, love and fear of g-d are the natural consequences of the understanding of g-dliness, and are, therefore, in direct proportion to how well one understands. moreover, it is specifically the love and fear of g-d which propel one to serve g-d in deed. the effects of hitbonenut it is clear from all the above, that it is specifically the faculty of binah (analysis and comprehension, which arouses and enlivens all the other faculties. when one analyzes a subject greatly, he will firstly come to understand it in all its inner and outer details (binah. hitbonenut (analysis) is the power of the mind to take things apart. through this, one automatically activates the higher mental power of chochmah (insight, which is the power of t

the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not choose to have a flash of inspiration or insight into g-dliness (chochmah. neither can he choose to have true love and fear of g-d (midot) nor a pleasure and desire in g-d (atik& arich. finally, action alone (malchut) without intellect and emotions, is similar to

d above and as will be explained at great length in part three of this book. in other words, when one does not contemplate the teachings detailed in part one, firstly, he will not understand it at all (binah. therefore, the power of chochmah (insight) will not be activated. he will not have a flash of insight and understanding into the truth of reality, whatsoever. furthermore, he will not arouse the faculty of keter towards g-d. this is to say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also neve

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

(knowledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of thought, and as stated above it has length, breadth and depth similar to a river. the faculty of da at is the ability to have focus, interest, and mental attachment to a subject. this is understood from the verse "adam knew eve and she gave birth to a child. from here it is clear that knowledge means bonding. this is the faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of

focus. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle forth. chochmah (insight) is called ain (nothingness, whereas binah (comprehension, is called yesh (somethingness, because just as a spring begins deep beneath the ground where it is unseen, so too the faculty of chochmah cannot be comprehended. one cannot have direct consciousness of chochmah itself. chochmah only becomes revealed in intuitive flashes which spring forth into the comprehending brain of binah. the depth of a concept from the above, we understand that the depth of a concept is its essential point as it flashes from the spring of chochmah. in other words, it is the flash of int

nderstand it clearly and achieve a true depth and understanding of it. da at- concentration from the above it is understood, that the aspect of da at (concentration, is only a vehicle and vessel for the aspect of binah (analytical comprehension. as mentioned above, the intellectual faculty of da at is the ability for concentration. it is the ability to connect ones mind to a subject (this is also the faculty of interest because the interest in the subject is what gives rise to the connection and deep concentration into it. the focus and concentration will be commensurate to the amount of interest. the faculty of interest and desire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are tw

the amount of interest. the faculty of interest and desire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are two sides of the same coin, so to speak. because of this, in the enumeration of the sefirot, if keter is counted, da at is omitted and if da at is counted, keter is omitted. now, in the faculty of da at concentration, there also are the three dimensions of length, breadth and depth. there are people with broad concentration, and people with narrow concentration. this is to say that some people are interested in many different subjects whereas some specialize in one specific field. those with broad da at will have a general knowledge in many fields but no expertise in any of t

rows will become furrowed etc. in contrast, the aspect of binah (comprehension or analysis) is the opposite of da at. rather than contraction and focus, it is an expansion of the mind with great breadth. for this reason binah is called rechovot hanahar (the expanse of the river. this is the close examination of all the many details and particulars of the subject. from the above we understand that the faculty of da at (concentration) is a vessel for the faculty of binah (analysis, and must precede it. in other words, the ability for deep analysis will be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration wil

intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis, and only the analysis, which leads to the intuitive flash of insight into the subject (of course concentration is a necessary prerequisite to analysis. however, concentration, by itself, is only an empty vessel. only when this vessel is filled by analysis can there be a flas

conclusions of one who merely concentrates without analysis clearly cannot be revelations into the truth of reality. instead, he has induced delusional hallucinations in himself. this is self evident to those who are honest and do not delude themselves. chochmah wisdom before we continue explaining the various levels of understanding one may attain, we must first preface with an understanding of the faculty of chochmah. as mentioned earlier, chochmah is compared to a spring, from which flashes of understanding into a subject trickle forth. actually, this is only chochmah as it relates to binah (comprehensive grasp. these flashes of understanding come from the "ein (nothingness) of chochmah into the yesh (somethingness) of binah, that is, they take on tangibility within the "grasp" of bina

in that subject alone. it is a chochmah, but only of that particular binah. one who has attained this level can only bring out new insights and innovations into his particular field of study. such a person is called a chacham (a wise man. on the other hand "be understanding in wisdom, refers to binah of chochmah (comprehension of insight. this is the power of comprehension and explanation within the faculty of chochmah itself. now, chochmah of chochmah is the wisdom of all understandings, therefore, the binah of chochmah is the ability to explain all concepts. it is how all concepts are unified at their source. one who has attained this level is capable of understanding one subject from another. such a person is called a navon (a man of understanding (actually, chochmah of binah, which is

as explained above, the solution to this problem is to go back to the beginning and learn it thoroughly, carefully analyzing and contemplating all of its facets until one gains a strong grasp of them. eventually, tvunah will result, automatically, according to the depth of the understanding) from all of the above, we understand the order of several things: 1) there must first be an activation of the faculty of da at attention and connection of the mind to the subject matter, to the exclusion of all else. 2) this initial mental focus is a vessel for the next level, which is in binah and constitutes hitbonenut, the contemplative analysis into the given and revealed explanations of the subject. nonetheless, the depth is still concealed. 3) the hitbonenut (analysis and contemplation) is a ves

and analysis. because he has grasped onto the actual heyulie depth of the concept, his mind will immediately expand with all sorts of innovative insights, explanations and applications of the concept in regard to other matters. the extent of the insights and applications depends on how well he has grasped the concept to its very depth, and is an automatic result of the contemplation. 4) moreover, the faculty of tvunah arouses the emotions of love and fear of g-d and brings them to life. love& fear of g-d many people confuse fear of g-d with fear of punishment and retribution. true fear of g-d is the fear of being separated from him, and is the flip side of love of g-d. if a person loves someone deeply and takes great pleasure in being with that person, therefore, when he is separated from

will not be drawn to their conversation altogether. in the same way, love and fear of g-d are the natural consequences of the understanding of g-dliness, and are, therefore, in direct proportion to how well one understands. moreover, it is specifically the love and fear of g-d which propel one to serve g-d in deed. the effects of hitbonenut it is clear from all the above, that it is specifically the faculty of binah (analysis and comprehension, which arouses and enlivens all the other faculties. when one analyzes a subject greatly, he will firstly come to understand it in all its inner and outer details (binah. hitbonenut (analysis) is the power of the mind to take things apart. through this, one automatically activates the higher mental power of chochmah (insight, which is the power of t

the emotions of the heart, chesed and gevurah, the love for it and the fear of being separated from it. these in turn bring one to netzach, hod, and yesod which are the gut emotional responses which compel one to act upon it, which finally leads to action (malchut. we, therefore, see that hitbonenut (analysis and contemplation) is the governing faculty in our service of g-d. it is specifically in the faculty of hitbonenut that we can choose to serve g-d. in other words, one can not choose to be interested in g-d (da at. he can not choose to have a flash of inspiration or insight into g-dliness (chochmah. neither can he choose to have true love and fear of g-d (midot) nor a pleasure and desire in g-d (atik& arich. finally, action alone (malchut) without intellect and emotions, is similar to

d above and as will be explained at great length in part three of this book. in other words, when one does not contemplate the teachings detailed in part one, firstly, he will not understand it at all (binah. therefore, the power of chochmah (insight) will not be activated. he will not have a flash of insight and understanding into the truth of reality, whatsoever. furthermore, he will not arouse the faculty of keter towards g-d. this is to say that because he is devoid of understanding, he will not have pleasure (atik yomin) or desire (arich anpin) in serving g-d. because of this he will not have an attachment to g-d (da at. because his da at was never aroused, the emotions in his heart (chesed and gevurah, which are the love of g-d and the fear of being separated from him, will also neve

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

f haran. betzalel made three arks corresponding to these three names. elokim: alef-lamed-hei-yud-mem= 1+ 30+ 5+ 10+ 40= 86. 3 x 86= 258. haran: chet-reish-nun= 8+ 200+ 50= 258. the name elokim signifies contraction, restriction (tzimtzum, judgement (din, and severity (gevurah. it can therefore be seen to signify any sefirah that exhibits these properties. as we have explained previously, binah is the faculty of the intellect whose function it is to analyze and evalute the insight of chochmah, thereby purifying it from any admixtures of subjectivism it might contain due to the imperfection of the individual fs ability to perceive and recognize the truth behind his insight. it is thus functions with judgement and severity. gevurah is the sefirah whose task it is to limit the indiscriminate b

d from sefer halikutim 495 parashat kedoshim [second installment] the following are the arizal fs teachings on some of the numerous commandments in the portion of the torah read this week. gdo not turn to idols, and do not make for yourselves molten gods; i am g-d. h1 know, that when someone looks and gazes at someone else, it has an effect [on the person looking, for the soul itself goes out via the faculty of sight to look. although we are accustomed to think of sight as the eye fs reaction to light waves that enter it, we are here bidden to conceive of sight as an outward projection of the soul, through the individual fs eyes, to ggrasp h the image of the object being looked at. if the object being looked at is good [its goodness] will cling [to the soul] and it will have a good effect

stature the jews did. g-d therefore gave them a prophet of similar stature to moses, but the gentile nations still did not take advantage of this, and chose instead to remain distant from g-d. both moses and balaam personified da fat, the former in holiness, and the latter in evil. as we know, da fat is the sefirah of consciousness. chochmah and binah refer to abstract intellect, while da fat is the faculty of intellect that interprets chochmah and binah vis-a-vis their relevance to the individual. moses, the transmitter of the torah, our glimpse into g-d fs mind, is the spiritual force that grants us divine consciousness, and thus personifies holy da fat. evil da fat is simply all types of consciousness that are not g-d-oriented, from the simply self-centered to the overtly antagonistic

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misun

n a solid sphere (see also the astronomic view of the tarot in part eight) a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus. kether is above the crown of the head, and represents a crown which indeed is powerful, but requires one worthy to wear it. in the crown of the head is placed the faculty of neschamah, which is the power of aspiration unto that which is beyond. this power of neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept, neschamah. from chokmah and binah are formed the sides of the brain and head. therein exist the intellectual faculties of wisdom and understanding

rection of the same. you must be prepared to receive impressions of scenes, forms and 46 7 the golden dawn: volume iv book seven sounds as vivid thought forms "thought forms" i use for want of a better word. there are distinctly in these experiences, things heard, things felt as well as things seen, which would prove that the qualities that we are here using are really the sublimated senses. that the faculty of clairvoyance, etc. exists is easily provable after a little patient exercise with one of the first methods given unto us for the practice of skrying. take the tattwa cards, and from them choose one at random, without looking to see what symbol it may.represent, and lay it down on a table face downwards. then try mentally to discover the symbol. to do this make your mind a blank as m

ar, but particular in the sense that it is attributed to the sephirah tiphareth, the central sun, and is therefore the symbol for the microcosm- man, the adept, he to whom perfection of the microcosm means a certain conscious union with the macrocosm. the white robe and yellow girdle imply purity- kether, harmony- gold, tiphareth. lotus wand- mercy. sword- severity. 7. imagination (eidolon) means the faculty of building an image. the imagination of the artist must lie in the power, which he possesses more or less in proportion to his sincerity, and his intuition, of perceiving forces in the macrocosm, and allying or attuning himself thereto, his talents naturally and 4 74 the gohien dawn volume n book seven his artificial training permitting him to formulate images which shall express thos

crocosm, and allying or attuning himself thereto, his talents naturally and 4 74 the gohien dawn volume n book seven his artificial training permitting him to formulate images which shall express those forces <41> 8. during this process, it is more than likely that you will be believing that the picture is one of memory, of imagination, of construction, etc. all these qualities being analogous to the faculty that you are employing, and the probability of their arising at this moment will be great. 9. let it be remembered that this can only be a part of the plane of the symbol expressed by w (i.e, the compound tattwa you are working. c.lw.1 10. employ the "lords who wander (the 7 planets, the planetary tarot trumps, as important test symbols. for memory n lord of the night of time. for cons

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

ught, and said with an ineffable smile: ehow beautiful was the light! f ggod has not created suffering; intelligence has accepted it to be free. and suffering has been the condition imposed upon freedom of being by him who alone cannot err, because he is infinite. for the essence of intelligence is judgement, and the essence of judgement is liberty. the eye does not really possess light except by the faculty of closing or opening. were it forced to be always open, it would be the slave and victim of the light, and would cease to see in order to escape the torment. thus, created intelligence is not happy in affirming god, except by its liberty to deny him. now, the intelligence which denies, invariably affirms something, since it is asserting its liberty. it is for this reason that blasphem

ich they signify and to the effects which it is designed to obtain from them. divination by the four elementary forms, respectively known as aeromancy, hydromancy, pyromancy and geomancy, is performed after various manners, which all depend on the will and the translucid or imagination of the operator. in fact, the four elements are only instruments which assist second sight. now, second sight is the faculty of seeing in the astral light, and it is as natural as the first or sensible and ordinary sight, but it can operate only by abstraction of the senses. somnambulists and ecstatics enjoy second sight naturally, but this sight is more lucid when the abstraction is more complete. abstraction is produced by astral intoxication, that is, by an excess of light which completely saturates, and

time, it is certain that nature will obey the sign and word of one who is strong enough to be convinced that she will. i say that nature will obey; i do not say that she will belie herself or disturb the order of her possibilities. the healing of nervous diseases by word, breath, or contact; resurrection in certain cases; resistance of evil wills sufficient to disarm and confound murderers; even the faculty of making one's self invisible by confusing the sight of those whom it is important to elude. all this is a natural effect of projecting or withdrawing the astral light. thus was valentius dazzled and terror-struck on entering the temple of cesarea, even as heliodorus of old, overwhelmed by a sudden madness in the temple of jerusalem, believed himself scourged and trampled by angels. t

great means of real success in medicine, assuming that it is sufficiently skilful to inspire great confidence and to form a circle of faith. in medicine, above all, it is faith which saves. there is scarcely a village which does not possess its male or female compounder of occult medicine, and these people are. almost everywhere and always. incomparably more successful than physicians approved by the faculty. the remedies which they prescribe are often strange or ridiculous, but on this account are so much more effectual, for they exact and realize more faith on the part of patients and operators. an old merchant of our acquaintance, a man of eccentric character and exalted religious sentiment, after retiring from business, set himself to practise occult medicine, gratuitously and out of c

dy going, you may count on her seeing a man and believing that he has noticed her, you may count on her anticipating marriage. it may not come to that in the end, but she will not lay the blame on you, because she would be giving up the opportunity for another illusion: on the contrary, she will return diligently to consult you. we have said that the astral light is the great book of divinations; the faculty of reading therein is either natural or acquired, and there are hence two classes of seers, the instinctive and the initiated. this is why children, uneducated people, shepherds, even idiots, have more aptitude for natural divination than scholars and thinkers. the simple herd-boy david was a prophet even as solomon, king of kabalists and magi. the perceptions of instinct are often as

ROBERT KIRK WALKER BETWEEN WORLDS

observers through their heightened faculties. kirk now returns to the historical argument that many new inventions or discoveries are not sinful in themselves, only if they are used for evil. he repeatedly asserts the neutrality of the sight, and argues against theoretical questions concerning its sinfulness. next he tackles the problem of original sin and returns again to the genetic aspects of the faculty of second sight and healing abilities. he points out that the children of seers do not inherit any evil tendencies, as they might if theirs was a diabolical compact. and that many other people suddenly acquire the sight, as tarbett also observes. conclusion kirk's set of conclusions in the text is actually a summary of the basic traditional elements of the second sight and fairy lore

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

at his excessive devoutness was a product of having too little to occupy his mind, so luther was ordered to pursue an academic career. after being ordained (invested with the authority of) a catholic priest in 1507, luther earned bachelor s degrees in theology in 1508 and 1509 and a doctorate in theology in 1512( theology is the study of religion) shortly after completing his doctorate, he joined the faculty at wittenberg university. in addition to teaching theology he served as a parish priest at the castle church in wittenberg. controversy over the next five years luther grew to believe that the catholic church had become dishonest and overly involved with worldly, rather than spiritual, matters. he also believed that it had gone astray on a number of basic theological principles. the ch

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

. the first i cannot give thee, the rest are at my disposal. select which of them thou wilt, and let us part in peace "such are not the gifts i covet. i choose knowledge; that knowledge must be thine own. for this, and for this alone, i surrendered the love of viola; this, and this alone, must be my recompense "i cannot gain say thee, though i can warn. the desire to learn does not always contain the faculty to acquire. i can give thee, it is true, the teacher, the rest must depend on thee. be wise in time, and take that which i can assure to thee "answer me but these questions, and according to your answer i will decide. is it in the power of man to attain intercourse with the beings of other worlds? is it in the power of man to influence the elements, and to insure life against the sword

; and when she woke again, it was only to wait, in suspense that froze up her blood, the repetition of the ghastly visitation. the physician who had been summoned before glyndon's return, and whose letter had recalled him to london, was a commonplace practitioner, ignorant of the case, and honestly anxious that one more experienced should be employed. clarence called in one of the most eminent of the faculty, and to him he recited the optical delusion of his sister. the physician listened attentively, and seemed sanguine in his hopes of cure. he came to the house two hours before the one so dreaded by the patient. he had quietly arranged that the clocks should be put forward half an hour, unknown to adela, and even to her brother. he was a man of the most extraordinary powers of conversati

SIR WALLIS BUDGE EGYPTIAN MAGIC

mouth it was impossible for him to utter them. now that the mouth, or rather the use of it, was restored to the deceased, it was all important to give p. 197 him not only the words of power, but also the ability to utter them correctly and in such wise that the gods and other beings would hearken to them and obey them; four touches of the ur hekau instrument on the lips endowed the deceased with the faculty of uttering the proper words in the proper manner in each of the four quarters of the world. when this had been done, several other ceremonies were performed with the object of allowing the "son who loveth him" or his representative to take part in the opening of the mouth of his father. in order to do this he took in his hand a metal chisel and touched the openings of the mouth and of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

nviction that, while in the state of trance, piper was able to reveal knowledge that she could not have acquired through the normal sensory channels. science, like life, feeds itself on its own ruins, james said. new facts break old rules. sir oliver lodge, after a series of experiments with piper, told how the medium from boston had completely convinced him not only of human survival but also of the faculty possessed by disembodied spirits to communicate with people on earth. hereward carrington related that piper s procedure during a seance was to make herself comfortable on a pile of cushions, then gradually pass into the trance state. once entranced, the medium was impervious to pain and oblivious to everything that happened around her. after a few moments of trance, her right hand wou

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

nd receiver were separated by distances that eliminated any possibility of any form of ordinary sensory communication between them. dr. charles t. tart (1937) studied electrical engineering at the massachusetts institute of technology before deciding to become a psychologist. he received his doctorate in psychology from the university of north carolina in chapel hill in 1963 and while a member of the faculty at the university of california at davis for 28 years became internationally known for his research on the nature of consciousness, particularly altered states. tart is one of the founders of the field 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 164 mysteries of the mind espresearch remains a source of constant controversy. of transpersonal

THE GOD OF THE WITCHES

essing herself a witch. she utterly refused to acknowledge the authority of thechurch, though she understood what was meant by the pope and asked to be taken to him. she declined totake the oath on the gospels, and after much persuasion and very unwillingly she swore on the missal. shetreated the ecclesiastics who examined her at poitiers with familiarity; when pierre s351guin de s351guin, deanof the faculty of theology in the university of poitiers, asked her what dialect (idioma) her voices spoke,she answered "a better one than yours, for he spoke in the limousin dialect. he then asked her if shebelieved in god, to which she replied "more than you do. at the trial at rouen she treated her judges withcontempt. when asked direct questions regarding her faith, she invariably prevaricated; t

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

gilt staff, which he carried in his hand as a mark of authority, and arranged and directed the proceedings. he returned the staff to satan at the close of the meeting. one leger rivasseau confessed that he had been at the sabbath twice without adoring the devil, or doing any of the things required from the others, because it was part of his bargain, for he had given the half of his left foot for the faculty of curing, and the right of being present at the sabbath without further obligation. he said that the sabbath was held about midnight, at a meeting of cross roads, most frequently on the nights of wednesday and friday; that the devil chose in preference the stormiest nights, in order that the winds and troubled elements might carry their powders farther and more impetuously; that two n

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ntro de la masoner a oculta, estas son: aprendices, compa eros y maestros. los candidatos permanec an en el grado de aprendices, siete a os y a n m s, s lo cuando ya los hierofantes estaban completamente seguros de la purificaci n y santidad del candidato, pod a entonces ste pasar a la segunda etapa. 141 the first faculty that the candidate develops is the one related with the degree of listener, the faculty of clairaudience (occult hearing. indeed, illumination begins only after seven years of apprenticeship. however, students believe that spiritual faculties are going to be immediately developed and when they realize that this subject matter is serious, they flee. this is the sad reality; this is why in life it is very rare to find someone who is prepared for adepthood. the crown of life

WICCA WITCHCRAFT TODAY

's aid (1) this present volume has the same purpose, but deals with the subject in a factual way. many people ask me how i can believe in magic. if i explain what i believe magic to be, i go a long way towards an answer. my view is that it is simply the use of some abnormal faculty. it is a recognised fact that such faculties exist. so-called calculating boys are famous, and very many people have the faculty under hypnotic control to calculate time most accurately. while asleep they are ordered to do something at, say, the end of a million seconds; they will know nothing of this order in their normal state, but their inner consciousness calculates it and at the end of the millionth second they obey the order without knowing why. try to calculate a million seconds in your waking state, and

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

have little or nothing to do with actual conditions. formidable indeed are the obstacles we have created by the simple process of destroying our fetters. the analogy of the conquest of the air holds excellently well. the things that worry the pedestrian worry us not at all; but to control a new element your yama must be that biological principle of adaptation to the new conditions, adjustment of the faculties to those conditions, and consequent success in those conditions, which were enunciated in respect of planetary evolution by herbert spencer and now generalised to cover all modes of being by the law of thelema. but now let me begin to unleash my indignation. my job- the establishment of the law of thelema- is a most discouraging job. it is the rarest thing to find anyone who has any

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

and makes a sharp break in the curve. the beta and other energies dissipate more slowly. physiologists should make it their first duty to measure these phenomena; for their study is evidently a direct line of research into the nature of life. the analogy between the living and complex molecules of the uranium group of inorganic and the protoplasm group of organic elements is extremely suggestive. the faculties of growth, action, self-recuperation, etc, must be ascribed to similar properties in both cases; and as we have detected, measured and partially explained radioactivity, it must be possible to contrive means of doing the same for life> laboratory experiments in food-values seem to be almost worthless, for reasons which we cannot here enter into; the general testimony of mankind appea

trillions multiplied by trillions of trillions of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by some mysterious power. yet breadth is equally a nothing in the presence of the cone. his first conception must evidently be a frantic spasm, formless, insane, not to be classed as articulate thought. yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. the true will is thus both determined by its equations, and free because those equations are simply its own name, spelt out fully. his sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he

ALEISTER CROWLEY MEDITATION

e confirmed by any one who has been there. it is, then, difficult to overrate the value that such an experience has for the individual, especially as it is his entire conception of things, including his most deep-seated conception, the standard to which he has always referred everything, his own self, that is overthrown; and when we try to explain it away as hallucination, temporary suspension of the faculties or something similar, we find ourselves unable to do so. you cannot argue with a flash of lightning that has knocked you down. any mere theory is easy to upset. one can find flaws in the reasoning process, one can assume that the premisses are in some way false; but in this case, if one attacks the evidence for dhyana, the mind is staggered by the fact that all other experience, atta

ALEISTER CROWLEY EQUINOX EQ I 2 2

sch the usurpation of the evil sephiroth. to equally balance the action of the sephiroth of the ruach and those of the nephesch. to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness. to render the king of the body (the lower will) obedient and anxious to execute the commands of the higher will; so that he be neither a usurper of the faculties of the higher, nor a sensual despot, but an initiated ruler and an anointed king, the vice-roy and representative of the higher will (because inspired thereby in his kingdom which is the man) then shall it happen that the higher will "i.e" the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

o man the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combined, dim fragments meant to be united in some wondrous whole, imperfect qualities throughout creation, suggesting some one creature yet to make, some point where all those scattered rays should meet convergent in the faculties of man- 29- the consciousness of the atom copyright 1998 lucis trust having, therefore, discovered two aspects of divinity in the atom and in the form, we shall find the triplicity perfected in man. we have been told that man is made in the image of god, and we would therefore expect to see him reflecting the threefold nature of the logos. he must demonstrate intelligence, he must sh

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

o man the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combined, dim fragments meant to be united in some wondrous whole, imperfect qualities throughout creation, suggesting some one creature yet to make, some point where all those scattered rays should meet convergent in the faculties of man. when all the race is perfected alike as man, that is; all tended to mankind and, man produced, all has its end thus far: but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature's

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

s to dwell in the superior faculties the memory, the intellect, and the will, and to- 61- from intellect to intuition copyright 1998 lucis trust operate in these after a divine manner. this is his true abode, his field of action; it is there that he finds his likeness. it is there that we must seek him if we desire to find him and by the shortest way. then the spirit is transported high above all the faculties into a void of immense solitude whereof no mortal can adequately speak..when, afterwards, these persons come to themselves again, they find themselves possessed of a distinct knowledge of things, more luminous and more perfect than that of others."16(82) contemplation has been described, as a psychic gateway, leading from one state of consciousness to another. jeremy taylor calls it

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

oup have to be utilized as best may be, by the disciples of the world. the final group are frequently to be offset from the energy standpoint, and only used when necessary. one of the primary conditions that a disciple has to cultivate, in order to sense the plan and be used by the master, is solitude. in solitude the rose of the soul flourishes; in solitude the divine self can speak; in solitude the faculties and the graces of the higher self can take root and blossom in the personality. in solitude also the master can approach and impress upon the quiescent soul the knowledge that he seeks to impart, the lesson that must be learnt, the method and plan for work that the disciple must grasp. in solitude the sound is heard. the great ones have to work through human instruments and the plan

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

o man the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combined, dim fragments meant to be united in some wondrous whole, imperfect qualities throughout creation, suggesting some one creature yet to make, some point where all those scattered rays should meet convergent in the faculties of man. when all the race is perfected alike as man, that is; all tended to mankind, and, man produced, all has its end thus far: but in completed man begins anew a tendency to god. prognostics told man's near approach; so in man's self arise august anticipations, symbols, types of a dim splendour ever on before in that eternal circle life pursues. for men begin to pass their nature'

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

latter. the goal of meditation is to bring about the free play of all the incoming forces so that there is no impediment offered at any point to the incoming energy of the soul; so that no obstruction and congestion is permitted and no lack of power physical, psychic, mental and spiritual is to be found in any part of the body. this will mean not only good health and the full and free use of all the faculties (higher and lower) but direct contact with the soul. it will produce that constant renewing of the body which is characteristic of the life expression of the initiate and the master, as well as of the disciple, only in a lesser degree. it will produce rhythmic expression of the divine life in form. to the clairvoyant view of the adept as he looks at the aspirant or disciple, it cause

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

enetrating intuition can make these matters clearer to your avid and active intelligence. you will note, therefore, that though we call one of the major centres humanity, yet in the last analysis all the centres are constituted of lives progressing towards the human stage, of those units of life who are at the human stage, and those who have left that stage far behind but who are endowed with all the faculties and all the knowledges wrought out into human expression in earlier planetary schemes or solar systems, or through our own definite and characteristic planetary life. because of this uniformity of experience, the art of contact and the science of impression become entirely possible and normally effective. the great and omnipotent lives in shamballa can impress the omniscient lives an

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

us standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in active esoteric work. regard this always as a united group effort and remember that in doing it you aid each other, and may facilitate the work to be done at the time of the wesak moon. i would like to add that the results of this work will not become apparent to you u

of that which expansion means to the planetary logos those fields of divine activity which lie outside our planetary ring-pass-not. for their understanding, and for freedom of movement within those areas, all the past has prepared the initiate, and in the unfoldment of the three divine aspects of intelligence, love and will, the disciple or initiate has been creating the instrument and developing the faculties which will enable him to move out into solar or cosmic spheres of action, via one or other of the seven paths; with these i have dealt as far as now is possible in the last volume of a treatise on the seven rays, vol. v. e. ability to see the. inclusive whole. this is the practical angle of the above mentioned reality. the initiate consciously includes in his thinking this new area o

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

, scope or influence of the planetary life, he faces a solar or a cosmic future of which he knows relatively little, but for which the path of evolution, the path of discipleship and the path of initiation have fitted him. even he does not know the conditions into which his "decision" commits him, or those into which he will have to penetrate; he does know, however, and "appropriates the fact and the faculties (as one master has expressed it) of complete revelation and future opportunity. you have oft been told that there are four lords of karma associated with the council chamber at shamballa. they represent in their totality the three rays of aspect, and one of them represents the four minor rays of attribute. it is the lord of karma who implements the destinies of those who are conditio

BLAVATSKY H P ANTHROPOGENESIS

repeating the belief of the essenes (de bello judaeo, 11, 12 "the air is full of souls" states philo "they descend to be tied to mortal bodies, being desirous to live in them (de gignat, 222 c; de somniis, p. 455; because through, and in, the human form they will become progressive beings, whereas the nature of the angel is purely intransitive, therefore man has in him the potency of transcending the faculties of the angels. hence the initiates in india say that it is the brahmin, the twice-born, who rules the gods or devas; and paul repeated it in[[footnote(s* see vol. i. part iii "gods, monads and atoms" it is symbolised in the pythagorean triangle, the 10 dots within, and the seven points of the triangle and the cube* whence the kabalistic name of shells given to the astral form, the bo

he meaning of this strange and weird statement in verse 42, concerning the "third eye of the third race which had died and acted no longer? a few more occult teachings must now be given with reference to this point as well as some others. the history of the third and fourth races must be amplified, in order that it may throw some more light on the development of our present humanity; and show how the faculties, called into activity by occult training, restore man to the position he previously occupied in reference to spiritual perception and consciousness. but the phenomenon of the third eye has to be first explained[[vol. 2, page] 289 the "third eye" the races with the "third eye" the subject is so unusual, the paths pursued so intricate, so full of dangerous pitfalls prepared by adverse

BLAVATSKY H P COSMOGENESIS

imagine two consecutive planes of matter as already formed; each of these corresponding to an appropriate set of perceptive organs. we are forced to admit that between these two planes of matter an incessant circulation takes place; and if we follow the atoms and molecules of (say) the lower in their transformation upwards, these will come to a point where they pass altogether beyond the range of the faculties we are using on the lower plane. in fact, to us the matter of the lower plane there vanishes from our perception into nothing- or rather it passes on to the higher plane, and the state of matter corresponding to such a point of transition must certainly possess special and not readily discoverable properties. such "seven neutral centres* then, are produced by fohat, who, when, as mil

same appellations. the arhan, though he can see the past, the present, and the future, is not yet the highest initiate; for the adept himself, the initiated candidate, becomes chela (pupil) to a higher initiate. three further higher grades have to be conquered by the arhan who would reach the apex of the ladder of arhatship. there are those who have reached it even in this fifth race of ours, but the faculties necessary for the attainment of these higher[[footnote(s[[footnote continued from previous page (beginning of motion, hence of differentiation (5) germinal, fiery (differentiated, but composed of the germs only of the elements, in their earliest states, they having seven states, when completely developed on our earth (6) four-fold, vapoury (the future earth (7) cold and depending (on

tle consequence. the familiar phrase can only be an abbreviation of the fuller form- the "fourth dimension of matter in space* but it is an unhappy phrase even thus expanded, because while it is perfectly true that the progress of evolution may be destined to introduce us to new characteristics of matter, those with which we are already familiar are really more numerous than the three dimensions. the faculties, or what is perhaps the best available term, the characteristics of matter, must clearly bear a direct relation always to the senses of man. matter has extension, colour, motion (molecular motion, taste, and smell, corresponding to the existing senses of man, and by the time that it fully develops the next characteristic- let us call it for the moment permeability- this will correspo

ot-rules within the resources of kosmos, to apply to matter, so long will they be able to measure it three ways and no more; and from the time the idea of measurement first occupied a place in the human understanding, it has been possible to apply measurement in three directions and no more. but these considerations do not militate in any way against the certainty that in the progress of time- as the faculties of humanity are multiplied- so will the characteristics of matter be multiplied also. meanwhile, the expression is far more incorrect than even the familiar one of the "sun rising or setting" we now return to the consideration of material evolution through the rounds. matter in the second round, it has been stated, may be figuratively referred to as two-dimensional. but here another

er, like the toys called chinese nests; each is entirely under its own special laws and conditions, having no direct relation to our sphere. the inhabitants of these, as already said, may be, for all we know, or feel, passing through and around us as if through empty space, their very habitations and countries being interblended with ours, though not disturbing our vision, because we have not yet the faculties necessary for discerning them. yet by their spiritual sight the adepts, and even some seers and sensitives, are always able to discern, whether in a greater or smaller degree, the presence and close proximity to us of beings pertaining to other spheres of life. those of the (spiritually) higher worlds, communicate only with those terrestrial mortals who ascend to them, through indivi

BOOK OF PLEASURE

not conceive an impossibility, nothing is impossible, you are the impossible! doubt is delay-time-but how it punishes! nothing is more true than anything else! what are you not-you ever the book of pleasure (self love) get any book for free on: www.abika.com 13 answered truthfully? you tyrannise over yourself, so constantly forget what you remember; you resist sense objects and show resistance to the faculties by believing or not. these faculties are as numerous as the atoms you have not yet seen, and they are as endless as the number one-they come into life at will. you adopt a few at a time- knowledge you speak through them- did you but understand your grammar those you disown speak louder than your words! i would not believe the wisdom of the almighty. belief is ever its own tempter to

DIABOLUS

enim et alii d mones a deo quidem natur creati sunt boni, sed ipsi per se facti sunt mali("the devil and the other demons were created by god good in their nature but they by themselves have made themselves evil- fourth lateran council, from the catholic encyclopedia. here we see that azazel and other angels possessed an original independence of being, that is they recognized that they could have the faculties of a higher state of being, they perceived themselves as separate from their original maker or source of being. the bible further describes satan as how he had fallen, which presents a connection of the vajra rune which anton szandor lavey made a part of his personal sigil within an inverted pentagram. the vajra rune is almost an s type shape, falling downwards. it represents health

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

xceptional circumstances. in his presidential address before the society for psychical research in october 1923, he summed up his conclusions after 60 years of psychical research: there are unknown faculties in man belonging to the spirit, there is such a thing as the double, thought can leave an image behind, psychical currents traverse the atmosphere, we live in the midst of an invisible world, the faculties of the soul survive the disaggregation of the corporeal organism, there are haunted houses, exceptionally and rarely the dead do manifest, there can be no doubt that such manifestations occur, telepathy exists just as much between the dead and the living as between the living. flammarion died at juvisy observatory, paris, on june 3, 1925. his return was soon claimed by spiritualists

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

of the six points forming the name stella, as the deceased was called. not even the family of the countess knew anything of the box and home, to whom she was an utter stranger, was never in her house. interconnection of psychic phenomena according to the hypothesis of spirit communication, raps represent the most primitive form of such communication. they may be manifest independently or through the faculties of a psychic individual. they may be obtained collectively through table-tipping or table-turning, in which a group sits round a table with their hands resting on it, and the raps indicate a letter of the alphabet, or a simple yes or no by one rap or two. this is a slow and tedious procedure. much more rapid communication is established through such simple devices as the ouija board

(rather than a temple or church) was the natural form that its group life assumed. while a few similar schools might have existed in the dark ages, the idea of such institutions was largely a myth used to credential otherwise informally and self-taught occultists or to refer to the places where alchemists and occultists quietly gathered to consult with each other. it was the practice of those on the faculties of the universities and those who operated independently to draw students around them, and professors of the occult sciences were no different. there is no doubt that during the middle ages many lecturers taught alchemy and kindred subjects at great universities. thus paracelsus lectured on alchemy at the university of basel, and he was preceded and followed there and elsewhere by ot

FREEMASON BLUEBOOK

eal them; so that, though the tongue lie and dissemble, the countenance would display the hypocrisy to the discerning eye. in fine, the rays of light maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (20 of 76 [11/22/1999 11:51:55 am] which administer to this sense are the most astonishing parts of the animated creation, and render the eye a peculiar object of admiration. of all the faculties, sight is the noblest. the structure of the eye, and its appurtenances, evinces the admirable contrivance of nature for performing all its various external and internal motions; while the variety displayed in the eyes of different animals, suited to their several ways of life, clearly demonstrates this organ to be the masterpiece of nature's work. feeling is that sense by which we di

trength of argument and beauty of expression, whether it be to entreat or exhort, to admonish or applaud. logic teaches us to guide our reason discretionally in the general knowledge of things, and directs our inquiries after truth. it consists of a regular train of argument, whence we infer, deduce and conclude, according to certain premises laid down, admitted or granted; and in it are employed the faculties of conceiving, judging, reasoning and disposing; all of which are naturally led on from one gradation to another, till the point in question is finally determined. arithmetic teaches the powers and properties of numbers, which is variously effected, by letters, tables, figures and instruments. by this art, reasons and demonstrations are given for finding out any certain number, whose

GILBERT THE SORCERER AND HIS APPRENTICE

mbols tobefoundin scoresoflet hitn take heart.itisnot to jest with him that ttlls1ectul'eisput forth in this way. our.currieulum is an elaborate. system of occult educationandtraining,g.esi&ned many centuriesto .lead men step by step tothehighest advance they are capableinthis .lifeofattaining,267andto the diligentstucle:nt we can promise the unfoldmentofthe. spiritual life, thedevelqpment of all the faculties,andthepower to fulfil the purposeofthis presentearthlife.andtoenterwithconfide:nce on the future. i who write. these few words have myself been astudentof the order. for near. enthirtyyears, andicansaywith absolutetruthandconvictioniwouldnotbewithou273 one atomofthe teaching i have had.nordo i regret onehoursj.'ent in the study of its learning.lethim therefore not be discouraged at t

GOLDEN DAWN RITUALS U1

rth could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the east of the heavens of the star whereon he is incarnated. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thumb- spirit, third finger- fire, index finger- water, little finger- air, second finger- earth. the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. 3 from trapt is formed the trunk of the body, free from th

ing it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they are the columns of the human temple. from dwsy are formed the generative and execretory organs, and

GOLDEN DAWN RITUALS U3

e nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall de

GOLDEN DAWN RITUALS ZAM17

rewith they had gained them enough. whoso loveth unquietness, let him be reformed (they said. the same song was also sung to him by other nations, the which moved him the more because it happened to him contrary to his expectation, being then ready bountifully to impart all his arts and secrets to the learned, if they would have but undertaken to write the true and infallible axiomata, out of all the faculties, sciences, and arts, and whole nature, as that which he knew would direct them, like a globe or circle, to the only middle point and centrum, and (as it is usual among the arabians, it should only serve to the wise and learned for a rule, that also there might be a society in europe which might have gold, silver, and precious stones, sufficient for to bestow them on kings for their n

GOLDEN DAWN RITUALS ZAM19

s commonly even in the same place where there breaketh forth a new disease, nature discovereth a remedy against the same, so amidst so many infirmities 3 of philosophy there do appear the right means, and unto our fatherland sufficiently offered, whereby she may become sound again, and new or renovated may appear to a renovated world. no other philosophy have we than that which is the head of all the faculties, sciences and arts, the which (if we behold our age) containeth much of theology and medicine, but little of jurisprudence; which searcheth heaven and earth with exquisite analysis, or to speak briefly thereof, which doth sufficiently manifest the microcosmic man, whereof if some of the more orderly in the number of the learned shall respond to our fraternal invitation, they shall fi

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

t cartographical record of the slow obliteration of their homeland? and could their overwhelming desire to transmit a message to the future through a variety of different media myths, maps, buildings, calendar systems, mathematical harmonies have been connected to the cataclysms and earth changes that caused this loss? an urgent mission the possession of a conscious, articulated history is one of the faculties that distinguishes human beings from animals. unlike rats, say, or sheep, or cows, or pheasants, we have a past which is separate from ourselves. we therefore have the opportunity, as i have said, to learn from the experiences of our predecessors. is it because we are perverse, or misguided, or simply stupid that we 23 by robert bauval, personal communication. 24 see part vii. graham

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

tations many persons do have unusual experiences of a psychic nature before they ever take up any course of practical, psychic development. this is because they attained some degree of development in a previous incarnation and those faculties are striving to manifest, and do manifest at times, but without control and direction by the person. what must be done is to learn how to control and direct the faculties and develop them to a more perfect state of functioning. to do this, the spasmodic action of these faculties must cease for a time; and nature stops them until the time comes to use them under control after the laws and principles have been learned. therefore, our members are guided and directed in their individual development. and, in addition to the study and practice of the lesson

HAMIL THE ROSICRUCIAN SEER

mmediate255 ly above them, after dwelling there still connected with the spirit, which does not even then stay withthem-butmoves upwards and backwards. these deceased mortals while remaining in thissphere-cansee what is going on below and have alsomemory-butas they are purified in this state, the guardian spirit stays longer and more frequently withthem-theyget more united and as this takes place the faculties are blended by which he has seen andexcerptsfrom thecrystalmss121spirits, wanderingspirits-andspirits that animate the body.theheavenly hosts are a band of spirits but they are also ministering angels. it is the atmospheric spirit that you commune with he gives you an insight into the future and very often unintentionallyitiswrong-dreamsare not of a high order of magic neither are th

INITIATION INTO HERMETICS

already observe a general transmutation of his individuality. his magic faculties will increase in all the spheres. as to the mental sphere, he will have attained a stronger willpower, greater resistance, a better memory, a keener observation, and a clear intellect. in the astral sphere, he will notice that he has become calmer and steadier and, according to his aptitudes, he will further develop the faculties still slumbering in him. in the material world, he will persuade himself that he feels healthier, fitter and sort of rejuvenated. his vital force will far surpass that of his fellow men and he will achieve a great deal in everyday life by means of his emissive power. for example, he will be able to free any room he is living in from unfavorable influences. he will be able to treat si

l or to adjust it to any form, and he will be able to see father and deeper. the instructions of the fifth step shall show us how to transplant the consciousness into the center of any form beginning with the tiniest atom to the highest universe. in this manner, the scholar not only learns to understand and interpret every form from its center, he will also be taught to master it from the center. the faculties acquired by means of the following exercises are of a very great at any time. this mental balance is the specific fundamental property of the akasa or causal principle of the mind. therefore let us turn immediately to the practical exercises: take up your customary position. now put some larger objects in front of you, perhaps a solid ball, a die, a cube, etc. it will be profitable a

ercises even if you can spend only very little time on them. the real success will not be far off. we shall omit the development of the other senses (taste and smell) for the time being because they are not important enough for the practical use of any magician. it is up to the scholar now to think out a scheme for himself to develop the other senses with the help of these three training methods. the faculties acquired by this astral development of the senses are so far reaching that there is no need at all to talk much about it. the enjoyment in the success can be compared in a way to a blind person who, deprived of eyesight for years, suddenly is able to see again. magic physical training (vii) if the magician is able to manage the projection of elements to the outside so that he knows h

in the second method concerning the creation of elementaries where a wax figure is used. provided you transferred the imagination of the mental body into the painting, now transfer the respective properties of the spirit such as will, intellect, feeling and consciousness into it with your imagination. after that, imagine the covering of the mental body. in this covering you have to concentrate on the faculties, the sphere of activity and so forth, in short, all that seems desirable to you. if the elementary in question was selected for the use of other people, you must not project the elements through your body, but you have to take the elements directly from the universe. but if the portrait is destined to serve your own purposes, you had better perform the projection of the elements thro

he astral senses in the exercises of the various steps can afford himself a temporary neutralization or elimination of any element principle without jeapardy to his body, spirit and soul. the true magician will restore his elemental balance with the help of his exercises. his results in the practice of clairvoyance are satisfying because he does not try out experiments but works deliberately with the faculties he has achieved, which are the concomitances of his spiritual and psychic development. 1. practice of clairvoyance with magic mirrors there are two kinds of magic mirrors: 1. the optic mirrors made from flat or concave glass and covered on one side with silver amalgam or black lacquer. as for the concave mirror, the outside is lacquered and the concave inside part will be shiny. crys

ISIS UNVEILED

man. he unites in himself all forms" but this does not relate to our degenerated mankind; it is only occa- sionally that men are bom who are the types of what man should be, and yet is not. the first races of men were spiritual, and their proto- plastic bodies were not composed of the gross and material substances of which we see human bodies composed nowadays. the first men were created with all the faculties of the deity, and powers far transcending those of the angelic host; for they were the direct emanations of adam kadmon, the primitive man, the macrocosm; while the present humani- ty is several degrees removed even from the earthly adam, who was tite microcosm, or 'the little world' ze'ir anphi, the mystical figure of the man, consists of 243 numbers, and we see in the circles which

LIBER V VEL REGULI

rillions of trillions of such as he could not cross the frontier even of breadth, the idea which he came to guess at only because he felt himself bound by 18 liber v vel reguli some mysterious power. yet breadth is equally a nothing in the presence of the cone. his first conception must evidently be a frantic spasm, formless, insane, not to be classed as an articulate thought. yet, if he develops the faculties of his mind, the more he knows of it the more he sees that its nature is identical with his own whenever comparison is possible. the true will is thus both determined by its equations, and free because those equation are simply its own name, spelt out fully. his sense of being under bondage comes from his inability to read it; his sense that evil exists to thwart him arises when he b

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

to man his significance; the telescope, his insignificance. through the eternities of existence man is gradually increasing in both wisdom and understanding; his everexpanding consciousness is including more of the external within the area of itself. even in man's present state of imperfection it is dawning upon his realization that he can never be truly happy until he is perfect, and that of all the faculties contributing to his self-perfection none is equal in importance to the rational intellect. through the labyrinth of diversity only the illumined mind can, and must, lead the soul into the perfect light of unity. in addition to the simple ignorance which is the most potent factor in mental growth there exists another, which is of a far more dangerous and subtle type. this second form

MOODY RAYMOND A LIFE AFTER LIFE

ws no otherwise than that he is still in the world. therefore, after they have wondered that they are in a body, and in every sense which they had in the world. they come into a desire of knowing what heaven is, and what hell is. yet, the spiritual state is less limited. perception, thought, and memory are more perfect, and time and space no longer pose the obstacles they do in physical life. all the faculties of spirits. are in a more perfect state, as well their sensations as their thoughts and perceptions. the dying man may meet with other departed spirits whom he knew while in life. they are there to help him during his passage into the beyond. the spirit of man recently departed from the world is. recognized by his friends, and by those whom he had known in the world. wherefore they a

MORALS AND DOGMA

wer of business does the work of life; the upright mechanic, merchant, or farmer, the man with the power of thought, of justice, or of love, he whose whole life is one great act of performance of masonic duty. the natural use of the strength of a strong man or the wisdom of a wise one, is to do the _work_ of a strong man or a wise one. the natural work of masonry is practical life; the use of all the faculties in their proper spheres, and for their natural function. love of truth, justice, and generosity as attributes of god, must appear in a life marked by these qualities; that is the only effectual ordinance of masonry. a profession of one's convictions, joining the order, assuming the obligations, assisting at the ceremonies, are of the same value in science as in masonry; the natural f

him, as well as false _in fact. if lower than he can reach, he must needs _feel_ it to be false. and if we, of the nineteenth century after christ, adopt the conceptions of the nineteenth century before him; if _our_ conceptions of god are those of the ignorant, narrow-minded, and vindictive israelite; then we think worse of god, and have a lower, meaner, and more limited view of his nature, than the faculties which he has bestowed are capable of grasping. the highest view we can form is nearest to the truth. if we acquiesce in any lower one, we acquiesce in an untruth. we feel that it is an affront and an indignity to him, to conceive of him as cruel, short-sighted, capricious and unjust; as a jealous, an angry, a vindictive being. when we examine our conceptions of his character, if we c

re are exalted _qu_ which is the most perfect number _ans_ 10, because it includes unity, which created everything, and zero, symbol of matter and chaos, whence everything emerged. in its figures it comprehends the created and uncreated, the commencement and the end, power and force, life and annihilation. by the study of this number, we find the relations of all things; the power of the creator, the faculties of the creature, the alpha and omega of divine knowledge _qu_ which is the most multiplying number _ans_ 11, because with the possession of two units, we arrive at the multiplication of things _qu_ which is the most solid number _ans_ 12, because it is the foundation of our spiritual and temporal happiness _qu_ which is the favorite number of religion and nature _ans_ 4 times 10, bec

hilo, the only way in which it is possible for man worthily to apprehend the nature of god. after exhausting the varieties of symbolism, we contrast the divine greatness with human littleness, and employ expressions apparently affirmative, such as "infinite "almighty "all-wise "omnipotent "eternal" and the like; which in reality amount only to denying, in regard to god, those limits which confine the faculties of man; and thus we remain content with a name which is a mere conventional sign and confession of our ignorance. the hebrew? and the greek _to on_ expressed abstract existence, without outward manifestation or development. of the same nature are the definitions "god is a sphere whose centre is everywhere, and whose circumference nowhere "god is he who sees all, himself unseen" and f

for he, like them, is _conscious_ of his freedom to act. experience alone teaches him that this freedom of action is limited and controlled; and when what is outward to him restrains and limits this freedom of action, he instinctively rebels against it as a wrong. the rule cf duty and the materials of experience are derived from an acquaintance with the conditions of the external world, in which the faculties are exerted; and thus the problem of man involves those of nature and god. our freedom, we learn by experience, is determined by an agency external to us; our happiness is intimately dependent on the relations of the outward world, and on the moral character of its ruler. then at once arises this problem: the god of nature must be one, and his character cannot be suspected to be othe

NEW WORLD ORDER OR OCCULT SECRET DESTINY

and evolution, she discovered that, for the first time an american renaissance is taking place in all disciplines, breaking the boundaries between them, transforming them at their farthest reaches where they all converge (the aquarian conspiracy p.12) speaking of the networks and web of influence, ferguson proclaimed: there are legions of conspirators. in corporations, universities, hospitals, on the faculties of public schools, in factories, in doctors offices, in state and federal agencies, on city councils and the white house staff, in state organizations, in virtually all arenas of policy making in the country [u.s.[including] at the cabinet level of the united states government (ibid. p.24) however, other new age proponents said that this is inaccurate, in that she had understated the

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

am markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no longer thinks nor do the eyes see. it can no longer smell with its nose nor hear with its ears, nor can it move its limbs. the heart no longer beats nor does the blood surge through the veins. there are no feelings and emotions; no love, no fear, no pleasure, anguish, anticipation, joy or regret. in short, there is no consciousness whatsoever. the body

and which is his actual identity. the body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it. every action of the physical limbs is merely a result of the control of the soul. every desire, thought or emotion, is merely a function of the soul and is completely caused and controlled by it, and upon the soul s departure the faculties also immediately depart with it. the soul of creation from the above, it is understood that there must be a soul which animates and enlivens the physical body. now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. for the physical universe is no more alive than the body of man

y into one. this is not so, since, in the first place, they are in a way of an absolute singularity. only later, when the intention to enliven the body comes up, are these qualities "highlighted, so to speak, as a preparation for the influx into the body. only then can we speak of the "unification" or "inclusion" of the powers of sight, hearing, feeling, smelling etc, in the soul. nonetheless, as the faculties exist in the very essence of the soul, as it is, unrelated to an influx into the body, only the essence of the soul exists. this is because the essence of the soul is completely beyond and unrelated to the influx into the body. in comparison to the essential self of the soul, the influx, which enlivens the body, is just another ability of the soul, similar to all its other abilities

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

legory for the confinement of the soul as it leaves its native milieu in heaven and descends into the confinements of physicality, constrained to experience reality within the parameters of time and space. the phrase gin between the straits h is paraphrased from lamentations 1:3. with this [association] we can interpreted the phrase gand these are the names of the sons of israel h as referring to the faculties of the soul. for just as the body possesses 248 limbs and 365 sinews, so does the soul, these being the faculties of the soul gwho came to egypt. h if we take gisrael h to refer to the soul itself, the gsons of israel h are the extensions of the soul, its intellectual and emotional faculties. the soul, or at least that part of it that is invested in the body, is conceived of as being

who usurped the rulership over the embryo from the good inclination, so that at birth, it is the sole conscious source of motivation. g cwho did not know joseph. h this refers to the holy one, blessed be he. the evil inclination is conscious only of the reality of this world. gand he said to his people c, hi.e, to the powers of impurity. g c ebehold, the people of the children of israel c, h i.e, the faculties of the soul. g care more numerous and powerful than we are. h so what did he do [he enslaved them] gand they built store cities for pharaoh c, h i.e, for the evil inclination. the word pharaoh is composed of the same letters as is the word for gthe neck h [ha-oref. pharaoh: pei-reish-ayin-hei. ha-oref: hei-ayin-reish-pei. the gstore cities h are the body [which the evil inclination s

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nd in an order which purported to teach methods of spiritual development. many will no doubt be rather perplexed by this. divinationusually is said to refer exclusively to the low occult arts, to fortune-telling, and the prognostication of the future. actually, however, so far as the order is concerned, the principal object for these practical methods is that they stimulate, as few exercises can, the faculties of clairvoyance, imagination, and intuition. though certain readings or interpretations to the geomantic and tarot symbols may be found in the appropriate text books, these rule of thumb methods do not conduce to the production of an accurate delineation of the spiritual causes behind material events. these interpretations are usual to the beginner in the art, for he requires a found

irth could not take place. that is to say that at those times the same degree of the zodiac is ascending in the east of the heavens of the star whereon he is incarnated. thus doth he remain during that incarnation facing that particular point in his sphere of sensation. that is to say, this sphere doth not revolve about the physical body. from chesed and geburah are formed the arms. therein exist the faculties of operative action, wherefore at their extremities are the symbols of the four elements and the spirit, thus- thumb..spirit 3rd finger .fire index finger. water little finger .air second finger .earth the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. fifth knowledge lecture 101 from tiphareth is formed the tr

tedby the higher will, he becometh yeheshuah, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. this as regards the action of the more physical man. unto this ruach also are presented the reflections of the macrocosmic universe in the sphere of sensation. they surround the ruach which, in the natural man, feeleth them but vaguely and comprehendeth them not. the faculties of the earth are shown forth in the organs which digest and putrify, casting forth the impurities, even as the earth is placed above the qlipoth. thou wilt say, then, that the ruach cannot be the reasoning mind, seeing that it reflecteth its reason from chokmah and binahbut it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it

malkuth below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, that is, the action of the will in tiphareth. from netzach and hod are formed the thighs and legs, and they terminate in the symbols of five, as do the arms; but they are not so moveable, owing to the effect of malkuth. in them are placed the faculties of support and firmness and balance; and they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmation of the pillars of the sephiroth, as answering to the passive, the arms more answering to the two pillars which are active. they are the columns of the human temple. from yesod are formed the generative and excretory organs

the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruachin those of the nephesch. to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness. to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither a usurper of the faculties of the higher, nor a sensual despot-but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall des

RUBY TABLET OF SET

to me that it would almost be beyond recognition. the aethyrs unfold to us as much information as our initiatory status at the time will permit us to understand. adept scott has likened the aethyrs to a deliberate compartmentalization of the mind by the magician, in order to isolate and explore its various facets, bringing them all under conscious control. as this willed control increases, so do the faculties of our minds. in other words, the human mind responds to stimulus, the gift of set increases with use. this is expressed in the second premise of the temple's general informational letter: the psychecentric consciousness can evolve towards its own divinity through deliberate exercise of the intelligence and will, a process of becoming or coming into being whose roots may be found in

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

imself a nobler being, and in the silence of his senses he imagined that he heard the voice of his soul. it was to this state that mejnour evidently sought to bring the neophyte, and in this elementary initiation the mystic was like every more ordinary sage. for he who seeks to discover must first reduce himself into a kind of abstract idealism, and be rendered up, in solemn and sweet bondage, to the faculties which contemplate and imagine. glyndon noticed that, in their rambles, mejnour often paused, where the foliage was rifest, to gather some herb or flower; and this reminded him that he had seen zanoni similarly occupied "can these humble children of nature" said he one day to mejnour "things that bloom and wither in a day, be serviceable to the science of the higher secrets? is there

light the naphtha in those vessels, and to open the vases on yonder shelves. i leave the key of the room in thy keeping, in order to try thy abstinence and self-control. young man, this very temptation is a part of thy trial" with that, mejnour placed the key in his hands; and at sunset he left the castle. for several days glyndon continued immersed in employments which strained to the utmost all the faculties of his intellect. even the most partial success depended so entirely on the abstraction of the mind, and the minuteness of its calculations, that there was scarcely room for any other thought than those absorbed in the occupation. and doubtless this perpetual strain of the faculties was the object of mejnour in works that did not seem exactly pertinent to the purposes in view. as the

ited the optical delusion of his sister. the physician listened attentively, and seemed sanguine in his hopes of cure. he came to the house two hours before the one so dreaded by the patient. he had quietly arranged that the clocks should be put forward half an hour, unknown to adela, and even to her brother. he was a man of the most extraordinary powers of conversation, of surpassing wit, of all the faculties that interest and amuse. he first administered to the patient a harmless potion, which he pledged himself would dispel the delusion. his confident tone woke her own hopes, he continued to excite her attention, to rouse her lethargy; he jested, he laughed away the time. the hour struck "joy, my brother" she exclaimed, throwing herself in his arms "the time is past" and then, like one

TECHNICIANS GUIDE TO THE LEFT HAND PATH

output into creations, i.e, art, writing, music, dialogue. but, it is always there and it shouldn't be any other way, for without the foibles it has wrought we would never supersede blandness and seek our completion through extension. the fourth self, which lies somewhat outside these preceding three, is the physical self. the shell that these three reside within must be maintained to accentuate the faculties of the other three selves. all three of these selves seem to fight against the maintenance of the fourth. they are dependent upon, yet very distant from this physical self, and it requires a great deal of conscious will and the development of "habits of maintenance" to keep this self at an optimal state. maintaining a quality of physical life is important, beware of cheating yourself

THE BOOK OF PLEASURE

e is the accursed doubt of the possible, yea, of what does exist! you cannot conceive an impossibility, nothing is impossible, you are the impossible! doubt is delaytime- but how it punishes! nothing is more true than anything else! what are you not-you ever answered truthfully? 22 you tyrannise over yourself, so constantly forget what you remember; you resist sense objects and show resistance to the faculties by believing or not. these faculties are as numerous as the atoms you have not yet seen, and they are as endless as the number onethey come into life at will. you adopt a few at a time- knowledge you speak through them- did you but understand your grammar those you disown speak louder than your words! i would not believe the wisdom of the almighty. belief is ever its own tempter to b

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

cal texts. shaman a religious or spiritual leader, usually possessing special powers, such as that of prophecy, and healing, and acts as an intermediary between the physical and spiritual realms. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immaterial entity, separate from the physical body. the spiritual nature of human beings, regarded as immortal, separable from the body at death, and susceptible to happiness or misery in a future state. the disembodied spirit of a dead human being. telepathy communication of thoughts, mental images, ideas, feelings, or s

t in 1900. although he was never a skeptic toward the paranormal, myers deemed many of the manifestations of spirit mediums to be simplistic and puerile. in his opinion, the greatest evidence for survival of the human personality after death was to be found in what he called the subliminal consciousness, that mysterious realm that lies beneath the threshold of ordinary consciousness wherein exist the faculties of telepathy, clairvoyance, psychokinesis, and precognition. all the phenomena of mediumism and the seance room myers attributed to the manifestations of the subliminal consciousness. myers investigated one of the most evidential cases suggestive of the survival of human personality beyond the death experience recorded in the early annals of psychical research. the report, which has

orthodox christianity. in his view, the rest of humanity must now, in imitation of christ, gradually develop what was present for 33 years on the earth in one single personality. steiner acknowledged that spiritual history is replete with many sincere and insightful prophets and teachers who lived before the master jesus, but, in his opinion, they could only speak to their fellow humans by using the faculties transmitted through their earthly natures. they used the energy and the wisdom of earth. jesus, however, tapped into an awareness of that higher energy that comes from the realm of the divine. he knew that a speck of this energy no larger than a mustard seed could exalt the human psyche. he knew that even the slightest infusion of this energy into a man or a woman would transform the

that is able to change its appearance or shape. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning somebody who speaks the truth. someone who claims to have the ability to foretell future events. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immaterial entity, separate from the physical body. the spiritual nature of human beings, regarded as immortal, separable from the body at death, and susceptible to happiness or misery in a future state. the disembodied spirit of a dead human being. spell a formula or word believed to have magical power. a trance or a bew

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

psychic needs, are able to draw upon their latent esp abilities. some gifted individuals are even able to make regular and practical use of the seemingly rare powers of psi. it is interesting to note how many psi activities are experienced while the percipient is either asleep or in the sleeplike states of trance or hypnosis. this may indicate that each individual, in his or her subconscious, has the faculties necessary to focus on the consciously unperceived world of esp. dr. montague ullman has observed that many persons who are incapable of effective communication in normal ways can communicate at a telepathic level and surprise the therapist with a telepathic dream of rich awareness even of the physician s problems. the same laws of psychodynamics that apply to the dream also appear to

that is able to change its appearance or shape. shofar a trumpet made of a ram s horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning somebody who speaks the truth. someone who claims to have the ability to foretell future events. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immaterial entity, separate from the physical body. the spiritual nature of human beings, regarded as immortal, separable from the body at death, and susceptible to happiness or misery in a future state. the disembodied spirit of a dead human being. spell a formula or word believed to have magical power. a trance or a bew

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

t is able to change its appearance or shape. shofar a trumpet made of a ram fs horn, blown by the ancient and modern hebrews during religious ceremonies and as a signal in battle. soothsayer from middle english, literally meaning gsomebody who speaks the truth. h someone who claims to have the ability to foretell future events. soul the animating and vital principal in human beings, credited with the faculties of will, emotion, thought and action and often conceived as an immaterial entity, separate from the physical body. the spiritual nature of human beings, regarded as immortal, separable from the body at death, and susceptible to happiness or misery in a future state. the disembodied spirit of a dead human being. spell a formula or word believed to have magical power. a trance or a bew

THE KEY TO THE MYSTERIES

rest affections; and with all one's forces, to the point of risking one's health, one's fortune, and one's life. it is by absolute devotion that faith proves itself and constitutes itself. but the man armed with such a faith will be able to move mountains. the most fatal enemy of our souls is idleness. inertia intoxicates us and sends us to sleep; but the sleep of inertia is corruption and death. the faculties of the human soul are like the waves of the ocean. to keep them sweet, they need the salt and bitterness of tears: they need the whirlwinds of heaven: they need to be shaken by the storm. when, instead of marching upon the path of progress, we wish to have ourselves carried, we are sleeping in the arms of death. it is to us that it is spoken, as to the paralytic man in the gospel "ta

THE MIDDLE PILLAR

al urge. there is also the slightly broader classification of psychic activity into a triad of the id, the super-ego, and the ego. in the system propounded by dr. c. g. jung, we meet as before with the libido, though here it is defined not as sexuality but in far more philosophical terms as the sum total of psychic energy and vitality, and its expression is through instinct, desire, and function. the faculties of the mind also are described in a four-fold pattern, operating in a positive and negative way. there are the feeling, thinking, sensation, and intuitional functions of the psyche, each capable of a passive or an active response, depending upon whether the psyche be introverted or extroverted. the unconscious itself is also conceived to have a dual aspect. that part of it which is p

ges such as the wise old man, or the great mother, images that appear as themes in religion, mythology, and folklore. the process of individuation contains many particular aspects which collectively might be termed "outer psychology" ths category includes jung's separation of introverted and extroverted personality types as well as his organization of types in accordance with their conjunction of the faculties of sensing, thnking, feeling, and intuition. all of jung's ideas were of vital importance to modern understanding of the human psyche. however, the most notable contribution of jungian psychology was the concept that individuation was a spiritual excursion and it is hghly significant that ths pioneer of psychology phrased his ideas in spiritual terms. thus it is no surprise to find t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ond arcanum holding the priestly esoteric sign with her hand. study within the sacred book of your divine mother. ask and it shall be given to you. knock and it shall be opened unto you (matthew 7:7) your divine mother can grant the occult powers you long for. pray to your divine mother; practice your esoteric exercises; you can ask your adorable mother for clairvoyance, telepathy, clairaudience, the faculties for astral projection, etc. you can be sure that your divine mother will listen to your pleadings. you must meditate profoundly everyday upon your divine mother, praying, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too di

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