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left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffable name. amen. all rise (hegemon, hiereus and hierophant all touch their tools above the neophyte) kerux (removes the hoodwink and yells "light" hegemon "inheritor of a dying world, we call thee to the living beauty" hiereus "wanderer in the wild darkn

angle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold colored bar and by a red cord; and the pole at the base of the banner to hold it upright should be in the color white

s symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold colored bar and by a red cord; and the pole at the base of the banner to hold it upright should be in the color white, so even the shaft that holds up the banner has a symbolic meaning, that of the purified will directed unto the higher. the banner of the east is one of the tools used by the hierophant, the chief initiating officer representing osiris the redeemer in the 0=0 initiation. it is also used as a shield in the initiating process that helps keeps out negative energies. it is a combination of the infused energies of the banner along with the expanded energies of the hierophant that help accomplish this process

e rope bound around the candidate's waist "the last remaining symbol of darkness" that the badge of the neophyte grade can be properly bestowed to the candidate. the hegemon then says to the candidates "i invest you with the distinguishing badge of the grade. it symbolizes the 'light dawning in the darkness" the new neophyte is given the black sash with the white triangle upon it. now, it is only the higher soul that is able to link with the candidate, if the natural more mundane aspect of the candidate is consenting. for we of the mysteries must always remember that "free will" is always the choice of the candidate. if it is the candidate's will to elevate spiritually and closer to the higher self, the whole action will be strengthened by the initiation and the badge of the neophyte which

considered an alphabet for the hebrew language as well as magical symbols of the qabalah, the student was taught to make it a point of learning to write these letters correctly. it is not the intention of this lesson to teach you to write the hebrew letters correctly, but within this grade you are given a list of the hebrew alphabet with some of its correspondences to memorize in preparation for the higher grades, as well as a lesson teaching you to draw the hebrew alphabet."in the zohar there is a pretty legend, rather long-winded but eloquent, about each letter of the alphabet, and how beth, the second letter of the alphabet, came to be used as the first letter of the first word of the bible bereshith, meaning in the beginning. the zohar is a literature of the qabalah under the section

0 0 INITIATION CEREMONY

a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate rise. candidate is assisted to rise and is brought close to the altar. hierophant hiereus, and hegemon raise wands and sword touching over the head of the candidate. heg: inheritor of a dying world we call thee to the living beauty. hiereus: wand

he twenty-two letters of the hebrew alphabet. 5) the names and english meanings of the ten qabalistic sephiroth. a mss. lecture on these subjects of study may be obtained on application. when you know these thoroughly you must signify the same by letter to the cancellarius or scribe. you will then be examined and if found perfect you will be eligible for admission to the next higher grade, should the higher powers approve your application. kerux: conducts candidate to east of the altar, facing west, gives him a solution and tells him to pour a few drops in the cup of water before him. kerux: as this pure and limpid fluid is changed into the semblance of blood, so mayest thou perish if thou betrayest thine oath of secrecy to this order by word or deed. kerux: instructs candidate to face hie

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

t yet extinct here and there among the^ adain of bremen again copies ruodolf, pertz 9, 286. 102 gods. common people, but withdrawn from all regulating guidance by heathen priests, could not fail soon to become vulgarized, and to appear as the mere dregs of an older faith, which faith we have no right to measure by them. as we do not fail to recognise in the devils and witches of more modern times the higher purer fancies of antiquity disguised, just as little ought we to feel any scruple about tracing back the pagan practices in question to the untroubled fountainhead of the olden time. prohibitions and preachings kept strictly to the practical side of the matter, and their very purpose was to put down these last hateful remnants of the false religion. a sentence in cnut's as. laws (schmid

yr, hroptatyr, gautatyr, haugatyr, farmatyr (seem. 30. 47. 248^ sn. 94-6, bodvartyr, quasi pugnae deus, geirtyr (fornm. sog. 9, 515-8; and that even thorr, to whom jupiter's lightning has been handed over, appears as eeigartyr, eeidityr (sn. 94, i.e. god of the waggon^ in all these poetical terms, we see that iyr bears that more general sense which makes it suitable for all divinities, especially the higher ones. tyr has a perfect right to a name identical with zeus. add moreover, that the epithet of father was in a special degree accorded, not only to jupiter, diespiter, but to victory's patron marspitcrpfurther, this lofty position is claimed for zio by the oldest accounts that have reached us. 3iars is singled out as a chief god^ i do not reckon angant^r among this set of words. it occu

idiosyncrasy, was obliged to make use of a feminine word. the images of a door, abyss, wide gaping throat, strength and invincibility (fortis tanquam orcus, petron. cap. 62, appear so natural and necessary to the notion of a nether world, that they will keep recurring in a similar way among different nations (see suppl. the essential thing is, the image of a greedy, unrestoring, female deity^ but the higher we are allowed to penetrate into our antiquities, the less hellish and the more godlike may halja appear. of this we have a particularly strong guarantee in her affinity to the indian bhavani, who travels about and bathes like nerthus and holda (p. 268, but is likewise called kali or mahahdli, the great llach goddess. in the underworld she is supposed to sit in judgment on souls. this o

3, and when athene starts to fly, she is a swallow (see suppl. the mighty gods would doubtless have moved whithersoever it pleased them, without wings or sandals, but simple antiquity was not content with even these: the human race used carriages and horses, and the gods cannot do without them either. on this point a sensible difference is to be found between the greek and german mythologies. all the higher divinities of the greeks have a chariot and pair ascribed to them, as their kings and heroes in battle also fight in chariots. an 6xni^ for the god of thunder would at once be suggested by the natural phenomenon itself; and the conception of the sun-chariot driven by helios must also be very ancient. tlie' 0. miiller's archaeol. 559. 328 condition of gods. car of here, and how she harne

r supernatural quality which heroes share with the gods (p. 326, the power of flying. as wieland ties on his swan-wings, the greek perseus has ivingcd shoes, talaria, ov. met; 4, 6g7. 729, and the servian eelia is called krik'it (winged, being in possession of krilo and okrilie (wing and wing-cover, vuk 2, 88. 90. 100. a piece of the wing remaining, or in women a swan's foot, will at times betray the higher nature. the superliuman quality of heroes shines out of their eyes (luminum vibratus, oculorum micatus, saxo gram. 23: ormr i cmga. the golden teeth of gods and heroes have been spoken of, p. 234. in the miirchen sons are born with a star on the forehead, kinderm. 96. straparola 4, 3; or a golden star falls on the forehead, pentam. 3, 10. the dioscuri had a star or fkme shining on their

3 8 INITIATION CEREMONY

her, and of the sun and of the passages of the moon, and of the sun is in the supramundane orders, for therein a solar world and endless light subsist. the sun more true measureth all things by time, for he is the time of time. and his disc is in the starless above, the inerratic sphere, and he is the center of the triple world. the sun is fire and the dispenser of fire. he is also the channel of the higher fire, aether, sun, and the spirit of the moon, ye are the leaders of air. and the great goddess bringeth forth the vast sun and the brilliant moon, and the wide air, and the lunar course and the solar pole. she collecteth it receiving the melody of ether, and of the sun, and of the moon, and of whatsoever is contained by air. unwearied doth nature rule over the worlds and works, so that

iangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 64 squares containing the numbers from 1 to 64 arranged so as to show the same sum each way. its ruling numbers are 8, 84, 260 and 2080. this tablet (indicating it) shows the mystical seals and names

4 7 INITIATION CEREMONY

o the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this grade is also related to the planet venus. its kamea or mystical square is formed of 49 squares containing the numbers from 1 to 49 arranged so as to show the same sum each way. the ruling numbers are 7, 49, 175 and 1252. this tablet (indicating it) shows the mystical names and seals drawn from the kamea of venus. the s

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

mple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive resu

nge from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the power has reached a climax, unclasp your hands and with a final call, above! raise them straight above your head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground and let a

minds for the good of all, and for trance work have other experienced witches or mediums to guide you and help you to centre. the gods themselves can offer protection when you are performing rituals. in formal magick, the guardians, or devic lords of the watchtower, are invited to guard the four directions of a magical circle. the term deva in sanskrit means 'shining one, and the devas represent the higher forms, akin to angels, who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the co

ng or a sudden burst of energy and enthusiasm is needed. white is a good colour for work involving rites of passage, especially for birth, marriage and welcoming new family members by marriage or adoption. use white also for protective magick, for replacing darkness with light, in meditation, for goddessfocused rituals, for increasing spiritual awareness and contact with spirit guides, angels and the higher self. white contains both solar and lunar energies and is often used for altar candles. you can substitute white for any other colour. white candles can be used on any day of the week, though they are associated with monday in the goddess aspect and sunday and the sun for life force magick. red red, the colour of mars, the planet and god of war, represents action, power, determination

it acts as a physical and emotional energiser. ruled by mars. holy thistle holy thistle is effective for treating all liver, gall-bladder and spleen problems, even helping livers damaged by alcohol or hepatitis. it counters appetite loss and relieves menopausal symptoms. it is, however, mainly a protective herb, used to keep away all negativity. it is an aid to any spiritual work or contact with the higher self and angels or spirit guides. it encourages altruism. ruled by mars. hops a gentle, safe but powerful sedative, hops are also used in treating insomnia and nervous tension, and internal spasms triggered by stress. hops will calm the entire nervous system and so can be used to treat coughs, bladder and liver problems aggravated by stress, bowel disorders with an anxiety component, fo

ABRAMELIN1

e, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all mat

g one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish to state some reasons in favour of the employment of a language other than one's own. chief, and first, that it aids the mind to conceive the higher aspect of the operation; when a different language and one looked upon as sacred is employed, and the phrases in which do not therefore suggest matters of ordinary life. next, that hebrew, chaldee, egyptian, greek, latin, etc, if properly pronounced are more sonorous in vibration than most modern languages, and from that circumstance can suggest greater solemnity. also that the farther

ABRAMELIN2

uled by the holy name of four letters, ihvh, tetragrammaton. 126 i.e, the evil. 127 se resout, in the ms. resoudre, like our word resolve, also may imply to reduce to its chemical constituents. 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 whic

ADDTLS

of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tablets, some be written as capitals. these are the initial letters of certain angels names drawn forth by another method, not now explained, and the offices of these do not concern a z.a.m. some squares have more than one letter. in these cases, either letter characterizes the square. the higher one is preferable. the lower is weaker. if two letters are side by side, the presumption is in favor of equality. where two letters are in one square, the best plan is to employ both. but one alone may be used with effect. of the difference between these mystical names of the angels of the tablets and the hebrew names such as kerub, auriel, and michael, etc. those hebrew angel names whi

ADEPTUS MINOR INITIATION

. chief advances within reach of aspirant. third adept northwest. second adept southwest. they both join wands over his head and cruces a little lower. all "we receive thee as an adeptus minor in the sign of rectitude and selfsacrifice (still keeping wands joined over the lower cruces, chief touching base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) third "be thy body the temple of the rosy cross (aspirant is faced to east, and adepts return to former positions. crook and scourge ar

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

he process expands indefinitely. the thirst increases with drinking. the only complete satisfaction conceivable would be the yoga of the atom with the entire universe. this fact is easily perceived, and has been constantly expressed in the mystical philosophies of the west; the only goal is 'union with god' of course, we only use the word 'god' because we have been brought up in superstition, and the higher philosophers both in the east and in the west have preferred to speak of union with the all or with the absolute. more superstitions (15) very well, then, there is no difficulty at all; since every thought in our being, every cell in our bodies, every electron and proton of our atoms, is nothing but yoga and the result of yoga. all we have to do to obtain emancipation, satisfaction, eve

because of countless generations of training. evolutionary processes have set up a higher order of yogic action by which we have managed to subordinate what we consider particular interests to what we consider the general welfare. we are communities; and our well-being depends upon the wisdom of our councils, and the discipline with which their decisions are enforced. the more complicated we are, the higher we are in the scale of evolution, the more complex and difficult is the task of legislation and of maintaining order (17) in highly civilised communities like our own(*loud laughter, the individual is constantly being attacked by conflicting interests and necessities; his individuality is constantly being assailed by the impact of other people; and in a very large number of cases he is

s good magic too, at that, because the original will of the founder was to produce a war engine as a counterblast to the reformation. he was very wise to devise a plan, irrespective of its abstract merits as philosophy, which would most efficiently serve that single purpose. the only trouble has been that this purpose was not sufficiently cosmic in scope to resist internal forces. having attained the higher planes by practice of these exercises, they found that the original purpose of the society was not really adequate to their powers; they were, so to speak, over-engined. they stupidly invaded the spiritual sphere of the other authorities whom they were founded to support, and thus we see them actually quarrelling with the pope, while failing signally to obtain possession of the papacy

t in a wooden cross of oak painted red. i called this the shew-stone in memory of dr. dee's famous shew-stone. i took this in my hand and proceeded to recite in the enochian or angelic language the call of the thirty aethyrs, using in each case the special name appropriate to the aethyr. now all this went very well until about the 17th, i think it was, and then the angel, foreseeing difficulty in the higher or remoter aethyrs, gave me this instruction. i was to recite a chapter from the q'uran: what the mohammedans call the 'chapter of the unity 'qol: hua allahu achad; allahu assamad: lam yalid walam yulad; walam yakun lahu kufwan achad' i was to say this, bowing myself to the earth after each chapter, a thousand and one times a day, as i walked behind my camel in the great eastern erg of

is himself attempting to express in sensible form some such sublimities as are attained by those who practise magick and yoga as they should. 17. the same is true of plastic art, but evidently in much less degree; and all those who really know and love art are well aware that classical painting and sculpture are rarely capable of producing these transcendent orgasms of ecstasy, as in the case of the higher arts. one is bound to the impressions of the eye; one is drawn back to the contemplation of a static object. and this fact has been so well understood in modern times by painters that they have endeavoured to create an art within an art; and this is the true explanation of such movements as 'surrealisme' i want to impress upon you that the artist is in truth a very much superior being t

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle grade initiation is called hodos camelioniis, the path of the chameleon. there is here evidently an illusion to this same mystery. we also learn that the middle stage in alchemy is when the liquor becomes opalescent. finally, we note among the visions of the saints one called the universal peacock, in which the totality is percei

ALEISTER CROWLEY BOOK OF LIES

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

e temple. he thereupon enters into his samadhi, and he piles contradiction upon contradiction, and thus a higher degree of rapture, with ever sentence, until his armoury is exhausted, and, with the word amen, he enters the supreme state. book of lies get any book for free on: www.abika.com 32 [33] 12 kappa-epsilon-phi-alpha-lambda-eta iota beta the dragon-flies io is the cry of the lower as oi of the higher. in figures they are 1001;(9) in letters they are joy.(10) for when all is equilibrated, when all is beheld from without all, there is joy, joy, joy that is but one facet of a diamond, every other facet whereof is more joyful than joy itself [34] book of lies get any book for free on: www.abika.com 33 commentary( iota beta) the dragon-flies were chosen as symbols of joy, because of the

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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

id the clouding of the mind by doubt and metaphysical speculation. he who became the master therion was once confronted by this very difficulty. being determined to instruct mankind, he sought a simple statement of his object. his will was sufficiently informed by common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "adi-buddha, or 61 other things- but he had discovered that these were all one, yet that each one represented some theory of the universe which would ultimately be shattered by criticism- for he had already passed through the realm of reason, and knew that every statement contained an absurdity. he therefore said "let me declare this work under this title 'th

y. his will is consequently released from 125 the interference of internal opposition, and he is a master of magick. but for that very reason he is now utterly impotent to achieve anything that is not in absolute accordance with his original oath, with his true will, by virtue whereof he incarnated as a man. with bill sykes love and murder are not mutually exclusive, as they are with king arthur. the higher the type of man, the more sensitive he becomes; so that the noblest love divines intuitively when a careless word or gesture may wound, and, vigilant, shuns them as being of the family of murder. in magick, likewise, the adept who is sworn to attain to the knowledge and conversation of his holy guardian angel may in his grosser days have been expert as a healer, to find that he is now i

estrial objects> in order to counteract a natural deficiency of this sort, one would have to supply a sufficient quantity of the proper kind of material. one cannot make bricks without straw. with regard to invocations of the gods, such considerations do not apply. the gods are beyond most material conditions. it is necessary to fill the "heart" and "mind" with the proper basis for manifestation. the higher the nature of the god, the more true this is. the holy guardian angel has always the necessary basis. his manifestation depends solely on the readiness of the aspirant, and all magical ceremonies used in that invocation are merely intended to prepare that aspirant; not in any way to attract or influence him. it is his constant and eternal will<knowledge and conversation is n

the so-called images of mary and jesus are really nothing but imitations of those of isis and horus. honesty is the best policy in magick as in other lines of life- 138 chapter xvii of the license to depart after a ceremony has reached its climax, anti-climax must inevitably follow. but if the ceremony has been successful this anti-climax is merely formal. the magician should rest permanently on the higher plain to which he has aspired<earth; but once he has reached a safe ledge he may sit down> the whole force of the operation should be absorbed; but there is almost certain to be a residuum, since no operation is perfect: and (even if it were so) there would be a number of things, sympathetic to the operation, attracted t

magician is fitted to deal with the invisible. ii it is now useful to contine with considerations of other planes, which have commonly been classed under the astral. there is some reason for this, as the delimitations are somewhat vague. just as the vegetable kingdom merges into the animal, and as the material plane has beings which encroach upon the boundaries of the astral, so do we find it in the higher planes. the mental images which appear during meditation are subjective, and pertain not at all to the astral plane. only very rarely do astral images occur during meditation. it is a bad break in the circle, as a rule, when they do. there is also a magical plane. this touches the material, and even includes a portion of it. it includes the astral, chiefly a full-blooded type of the ast

ALEISTER CROWLEY MAGICK WITHOUT TEARS

etc: your resolution is noble, but there is a letter ready for you which deals with what is really a legitimate enquiry; necessary, too, with so many hordes of "hidden masters" and "mahatmas" and so on scurrying all over the floor in the hope of distracting attention from the inanities of their trusted henchmen. love is the law, love under will. fraternally, 666 p.s. i must write at length about the higher self or "god within us" too easy to get muddled about it, and the subject requires careful preparation. chapter i. what is magick? cara soror, do what thou wilt shall be the whole of the law. what is magick? why should anyone study and practice it? very natural; the obvious preliminary questions of any subject soever. we must certainly get all this crystal clear; fear not that i shall f

mstances, to remain long in the mind with any clear-cut vision) it is hardly ever mistaken for an event of actual life. good: then, as waking life is to dream, so- yes, more so- is religious experience as above described to that life common to all of us. it is not merely easy, it is natural, not merely natural, but inevitable, for anyone who has experienced "samadhi (this word conveniently groups the higher types of vision21) to regard normal life as "illusion" by comparison with this state in which all problems are resolved, all doubts driven out, all limitations abolished. but even beyond atmadarshana comes the experience called sivadarshana22, in which this atman (or brahman, this limit-destroying universe, is itself abolished and annihilated (and, with its occurrence, smash goes the wh

tler than this, its analogy in the world of profane science. one might say, that it is electrical, or at least one of the elements in the "ringformula" of modern mathematical physics. in the r.r. et a.c, this is indicated to the adept minor by the title conferred upon him on his initiation to that grade: hodos camelionis- the path of the chameleon (this emphasizes the omnivalence of the force) in the higher degrees of o.t.o- the a'.a. is not fond of magic without tears get any book for free on: www.abika.com 110 terms like this, which verge on the picturesque- it is usually called "the ophidian vibrations, thus laying special stress upon its serpentine strength, subtlety, its control of life and death, and its power to insinuate itself into any desired set of circumstances. it is of this u

f most teachers. one must have become a master of the temple to annihimagic without tears get any book for free on: www.abika.com 125 late one's ego. most teachers, consciously or unconsciously, try to get others to follow in their steps. i might as well dress you up in my castoff clothing (in the steps of the master. at the feet of the master. steward) please observe that the further you get on, the higher your potential, the greater is the tendency to leak, or even to break the containing vessel. i can help you by warning you against setting up obstacles, real or imaginary, in your own path; which is what most people do. it is almost laughable to think that the great work consists merely in "letting her rip" but karma bumps you from one side of the toboggan slide to the other, until you

's energies. it will not do to regard "man" as the "final cause" of manifestation. please do not quote myself against me "man is so infinitely small, in all these stars, determinate. maker and master of them all, man is so infinitely great" the human apparatus is the best instrument of which we are, at present, aware in our normal consciousness; but when you come to experience the conversation of the higher intelligences, you will understand how imperfect are your faculties. it is true that you can project these intelligences as parts of yourself, or you can suppose that certain human vehicles magic without tears get any book for free on: www.abika.com 127 may be temporally employed by them for various purposes; but these speculations tend to be idle. the important thing is to make contact

ALEISTER CROWLEY MEDITATION

to use his magical power, to do anything but the thing that should be done. these attacks on the will are as bad as the thoughts which intrude upon dharana. it would almost seem as if one could not succesfully practice meditation until the will had become so strong that no force in the universe could either bend or break it. before concentrating the lower principle, the mind, one must concentrate the higher principle, the will. failure to understand this has destroyed the value of all attempts to teach "yoga "menticulture "new thought" and the like. there are method of training the will, by which it is easy to check one's progress. every one knows the force of habit. every one knows that if you keep on acting in a particular way, that action becomes easier, and at last absolutely natural

only apparently hostile to intrusion; they serve to illuminate the circle and the names of god, and so to bring the first and outmost symbols of initiation within the view of the profane. these candles stand upon pentagrams, which symbolize geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by spirit, the will of man perfected in its aspiration to the higher. they are placed outside the circle to attract the hostile forces, to give them the first inkling of the great work, which they too must some day perform. 59 diagram on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale a

ove. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire. it is the pure light translated into terms of desire. it is not the will of the magician, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itself. unless therefore the magician be first anointed with this oil, all his work will be wasted and evil. this oil is compounded of four substances. the basis of all is the oil of the olive. the olive is, traditionally, the gift of minerva, the wisdom of god, the logos. in this are dissolved thre

weapon. it is round like the pantacle- not straight like the wand and the dagger. reception, not projection, is its nature<magician is in the position of god towards the spirit that he evokes, he stands in the circle, and the spirit in the triangle; so the magician is in the triangle with respect to his own god> 82 so that which is round is to him a symbol of the influence from the higher. this circle symbolizes the infinite, as every cross or tau represents the finite. that which is four square shows the finite fixed into itself; for this reason the altar is foursquare. it is the solid basis from which all the operation proceeds. one form<form. a better is given in the illustration> of the magical cup has a sphere beneath the bowl, and is supported up

t takes hurt. and here again we find difficulty with our thoughts. the grossness and stupidity of "simple impressions" cloud the waters "emotions" trouble it "perceptions" are still far from the perfect purity of truth; they cause reflections; 86 while the "tendencies" alter the refractive index, and break up the light. even "consciousness" itself is that which distinguishes between the lower and the higher, the waters which are below the firmament from the waters which are above the firmament, that appalling stage in the great curse of creation. since at the best this water<water in this cup (the latter is also a heart, as shown by the transition from the ancient to the modern tarot; the suit "hearts" in old packs of cards, and even in modern spanish and italian cards, is c

ALEISTER CROWLEY THE LOST CONTINENT

m the subject of a subsequent chapter. this then is the nature of the plains beneath atlas, and the character of the servile race .pa ii. of the race of atlas in the city or 'house' which was formed from the crest of every mountain, dwelt a race not greatly superior in height to our own, but of vaster frame. the bulk and strength of the bear is not inappropriate as a simile for the lower classes; the higher had the enormous chest and shoulders and the lean haunches of the lion. this strength gave an infallible beauty, made monstrous by their most inexorable law, that every child who developed no special feature in the first seven years should be sacrificed to the gods. this special feature might be a nose of prodigious size, hands and wrists of gigantic strength, a gorilla jaw, an elephant

floor of violets. the law of growth of these creatures of wisdom was not that of plants or animals, or even of crystals; it was that of the earth. constantly growing as the planet approached the sun, they as steadily shrank as she departed to aphelion. this was not growth and decay, but the rise and fall of an eternal bosom. it is probable, too, that this is one of the reasons why atlas neglected the higher kingdoms; they had learned to grow, but on wrong lines, and it was too late to endeavour to correct the error. these gardens were the principal places of working. it was hardly possible to pass from one place to another without coming upon one of them, so cunningly were they distributed; and in every garden would be found, joyful and noble, parties of workers intent on their beloved tas

uam verum, feminarum montes venereales similutidine facies fuere, facies demonicae, sardonicae, satyricae, cujus os erat os vulvae, res horribiles atque ridiculosa. ferunt similia de virorum membris, quae fingunt sicut imagines homunculorum fuere. lege--judice--tace. many of the men had ossified extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

l. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he

by the magical power of the beast. it is however not necessary for him to know consciously what he is doing, and it is a very alert young magician who knows what he is undergoing, and why. al i,39 "the word of the law is thelema "thelema" is in greek letters in the ms the old comment 39. compare rabelais. also it may be translated "let will and action be in harmony" but thelema also means will in the higher sense of magical one-pointedness, and in the sense used by schopenhauer and fichte. there is also most probably a very lofty secret interpretation. i suggest: the- the essential aleph-taw, azoth, etc. word- chokmah, thoth, the logos, the second emanation. of- the partative, binah, the great mother, the- chesed, the paternal power, reflection of the "the" above. law- geburah, the stern r

ehind the scenes, will brew for the intoxication of their subjects" weh note: it is characteristic of crowley's blind side that he saw no hint of satire in this passage. if success is the proof, all theories of utopian dependence on ant-like social order should be highly suspect. the flaw is four-fold: 1. omission of social mobility. 2. assumption of enduring intelligence linked with good will in the higher class. 3. preposterous ignorance of the limitations of tests and techniques. 4. failure to understand human motivation. all structured utopias are stagnating tyrannies. no utopian philosopher has yet devised a state which would have allowed that particular individual, the utopian philosopher himself, to survive childhood! such fantasmogoria as these arise from the detritus of the elder

word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell" the old comment 41, 42. interference with the will of another is the great sin, for it predicates the existence of another. in this duality sorrow consists. i think that possibly the higher meaning is still attributed to will. the new comment the first paragraph is a general statement or definition of sin or error. anything soever that binds the will, hinders it, or diverts it, is sin. that is, sin is the appearance of the dyad. sin is impurity<sin" for naught to restrict itself within the form of two; on the contrary. but sin is to resist the

understand. we are to enjoy life thoroughly in an absolutely normal way, exactly as all the free and great have always done. the only point to remember is that one is a 'member of the body of god, a star in the body of nuith. this being sure, we are urged to the fullest expansion of our several natures, with special attention to those pleasures which not only express the soul, but aid it to reach the higher developments of that expression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he has devised two protections

ALEISTER CROWLEY THE QABALAH

the ancient of the ancient ones, the most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of th

of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the seph

folding of the building. section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc, in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh, he, a title of kether, identifying kether with the zodiac, the home of 12 stars and their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26=

ALEISTER CROWLEY THE SWORD OF SONG

but cave os, et claude id, ne vituperasse inventus sim. in english let me render him! 180 ware mug, and snap potato-trap! or elsely it may haply hap the sword of song 10 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wres

ut i must submit that the hat question is still sub judice. here s a health to lord ronald gower! 86. swinburne.19 but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light. hertha. 104. my big beauty.20 pink on spot; player green, in hand. but i have starred since i went down in that pocket. 120. my balti coolies.21 see my the higher the fewer* 125. eton.22 a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23 sir j. maundevill, voiage and travill, ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34 i beg your pardon. it was a slip. 146. tahuti.25 in coptic, thoth* title of a (forthcoming) collecti

e a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one person in six-andtwenty different moods. even had we a strong traditional explanation i should maintain my position. the weapons of the higher criticism, supplements by comon sense, are perfectly valid and inevitably destructive against any such structure. but i am surely in danger of becoming ridiculous in writing thus to the scientific world. what i really wish to show is that one ned not look for all the buddhist fancy dishes to the peril of the scientific digestion. and by a backhanded stroke i wish to impress as deeply as

ALEISTER CROWLEY EQ I 1

ek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is beset with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice therefore, o initiate, for the greater thy trial 17 the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath n

ny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is 18 thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abe

n which he depreciated himself and his work; moments of undue elation, in which he over-estimated the importance of what he had done. he would have struck most people as a little flighty and uncertain, i think; but his passionate devotion to his work lifted the soul, and his faults were, after all, insignificant in comparison with his noble and rare qualities. i had met no one in life who aroused the higher impulses in me as he did. it seemed probable that his latest experiments would be the most daring and the most instructive, and, accordingly, i pressed him to tell me about them with some insistence, and, after a time, he consented "i don't know how it came about" he began "but the contempt of men for my researches exercised a certain influence on me, and at length i took myself serious

indeed cancel each other, but there is a certain uniform deliverance in which religions all appear to meet. it consists of two parts"(1) an uneasiness; and"(2) its solution "1. the uneasiness, reduced to its simplest terms, is a sense that there is "something wrong about us" as we naturally stand "2. the solution is a sense that "we are saved from the "wrongness" by making proper connection with the higher powers "in those more developed minds which alone we are studying, the wrongness takes a moral character, and the salvation takes a mystical tinge. i think we shall keep well within the limits of what is common to all such minds if we formulate the essence of their religious experience in terms like these "the individual, so far as he suffers from his wrongness and criticises it, is to

use this name in the note-books "abramelin calls him holy guardian angel. i adopt this "1. because abramelin's system is so simple and effective "2. because since "all" theories of the universe are absurd it is better to talk in the language of one which is patently absurd, so as to mortify the metaphysical man "3. because a child can understand it. 9 from a letter of fra p "theosophists call him the higher self, silent watcher, or great master "the golden dawn calls him the genius "gnostics say the logos "zoroaster talks about uniting all these symbols into the form of a lion- see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person

ALEISTER CROWLEY EQ I 5

so on, which gives to each one of us a different set of desires, capacities, and thought. what force has caused this great difference between brain and brain? we say that the action of our past sankh ras, the whole course of the sankh ras of our past lives, determined, ere our birth in this life, whilst yet the brain was in process of formation, these specific and characteristic features. and if the higher thinking levels of our brains have thus been specialised by the acquired tendencies of all our line of lives, 50 then every thought that we have had, every idea and wish that has gone to help to specialise that thinking stuff, must have left its record stamped ineffaceably, though faintly, on the structure of this present brain, till that marvellous structure is like some ancient palimp

ient of the ancient ones" the "most holy ancient one" etc. 76 i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is "numerical emanation" there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale "i.e, the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers in other words, by the spirvth, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these

ALEISTER CROWLEY EQ I 5

he thirty aethyrs: the visions of the 29th and 30th aethyrs were given to me in mexico in august, 1900, and i am now (23.11.9) trying to get the rest. it is to be remarked that the last three aethyrs have ten angels attributed to them, and they therefore represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian a

am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless; for there are two more signs necessary. i find that i was wrong in suggesting that a master of the temple had a right to enter the temple of a magus or an ipsissimus. on the contrary, the rule that holds below, holds 40 also above. the higher you go, the greater is the distance from one grade to another. i am being slowly pushed backwards down the avenue, out into the wind. and this time i am caught up by the wind and whirled away down it like a dead leaf. and a great angel sweeps through the wind, and catches hold of me, and bears me up against it; and he sets me down on the hither side of the wind, and he whispers in my ea

tters are all formed of little daggers, cross-hilted, differently arranged. and the writing is: worship in the body the things of the body; worship in the mind the things of the mind; worship in the spirit the things of the spirit (this holy alphabet must be written by sinners, that is, by those who are impure "impure" means those whose every thought is followed by another thought, or who confuse the higher with the lower, the substance with the shadow. every aethyr is truth, though it be but a shadow, for the shadow of a man is not the shadow of an ape("note- all this has come to me without voice, without vision, without thought (the shew-stone is pressed upon my forehead and causes intense pain; as i go on from aethyr to aethyr, it seems more difficult to open the aethyr. the golden cros

all, mine shall 49 not fall; for my plumes reach up unto the knees of him that sitteth upon the holy throne, and liveth and reigneth for ever and ever as the balance of righteousness and truth. i am the angel of the moon. i am the veiled one that sitteth between the pillars veiled with a shining veil, and on my lap is the open book of the mysteries of the ineffable light. i am the aspiration unto the higher; i am the love of the unknown. i am the blind ache within the heart of man. i am the minister of the sacrament of pain. i swing the censer of worship, and i sprinkle the waters of purification. i am the daughter of the house of the invisible. i am the priestess of the silver star. and she catches me up to her as a mother catches her babe, and holds me up in her left arm, and sets my lip

thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus shall thy mind be open unto the higher; and then shalt thou be able to conquer the exhaustion, and it may be find the words- for who shall look upon his face and live? yea, thou tremblest, but from within; because of the holy spirit that is descended into thy heart, and shaketh thee as an aspen in the wind. they also tremble that are without, and they are shaken 108 from without by the earthquakes of his judgement. they have

ALEISTER CROWLEY EQUINOX EQ I 1 2

ges. the ideal condition seems likely to be perfect oblivion or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated

ALEISTER CROWLEY EQUINOX EQ I 2 2

he grumbles and applauds, despises and reveres, insults and beslavers, loves and hates, fingers everything in turn, and when he has nothing further to soil and to thumb- mark sits down and cries for the moon, or else like the dog in the fable seeing his own image in the river of his dreams, loses all he has in the vain attempt to grasp more. slave to his own tyranny, shrieking under his own lash, the higher he builds the gloomy walls of his prison the louder he howls "liberty: freedom is what he craves, yearns, and strives for- freedom to leap into some miasmal bog and wallow. if he is a ploughman he wants more fields to till; if a physician, more bodies to cure; if a priest, more souls to save; if a soldier, more countries to conquer; if a lawyer, more wretches to hang. if he obtains "mor

- comfort, home, children, wife; then he says to himself: what a fool am i! at this stage many turn back and crawling into the valley of illusions reason how much more comfortable and interesting it is to read of mountain ascents than to accomplish them. these ones talk loudly and beat the drums of their valour in the ears of all men. at the next stage few return, most perish on the way back; for the higher you climb that great mountain the more difficult it becomes to return. plod on, and when your legs tremble and give way under you, crawl on, crawl on if on all fours, and clench your teeth 229 and say "i will; but on! and on! and on! and behind you tireless strides along that old grey hound ever breathing forth temptations upon you; filled with crafts, and subtleties, and guiles, ever e

epts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the rit

y in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8ths length of sides. sides are parallel. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the center of the banner is a calvary cross superimposed upon a very slightly larger calvary cross of a different color. there is an equilateral triangle composed of w

sness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thoth20 metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves he assumes the form of arouer

ALEISTER CROWLEY EQUINOX EQ I 3 2

rters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head

t it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphir

et the light arise [raise hands to heaven] thou hast been blind and dead, o creature of talismans! now i say unto thee, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work thine own salvatio

n us, unto the glory of thine ineffable name "amen" 196 let us finally invoke the divine light upon this gentle spirit we have created, that its paths may be light, and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. be thy mind open unto the higher! be thy heart the centre of light! be thy body the temple of the rosy cross! and now i finally invoke upon thee power and might irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health! 21. ahih. ihshvh. inri. v.h. soror q.f.d.r, i now deliver into thy charge this pure and powerful talisman! see thou well how thou dost acquit thyself herein! keep it with

manifest appearance in the early autumn of 1899 the mighty but fallen spirit buer, to compel his obedience unto the restoring of the health of frater i.a; and many other workings were also accomplished about this period. more important than any such dealings with the paths is his progress in the middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "t

ALEISTER CROWLEY EQUINOX EQ I 3

ulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 whic

if a flame of fire, it shall be extinguished: or if a vial containing air it shall be opened, and after that shall be rinsed out with pure water. hb:shin book iii part hb:aleph: invisibility. a. the shroud of concealment. b. the magician. c. the guards of concealment. d. the astral light to be moulded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher: the placing of a barrier without the astral form: the clothing of the same with obscurity through the proper invocation. g. formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud. 157 h. the beginnin

act an occupant: which would become a terrible vampire preying upon him who had called it into being. and after frequent rehearsals of this operation, the thing may be almost done "per "nutum" part hb:mem: transformations a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism of the sphere of sensation. f. invocation of the higher: the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken: the restriction 159 and definition of this as a clear form and the actual baptism by water and by fire with the "mystic name of the adept" h. the actual invocation aloud of the form desired to be

y to the form, what he intends to do with it. w. similar to the w section of invisibility, save that the conjurations &c, are to be made to the appropriate plane of the form instead of to binah. part hb:shin: spiritual development. a. the sphere of sensation. b. the augoeides. c. the sephiroth &c, employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and of cloud. h. t

lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of fire and of cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance; kneels at the west of the altar in the position of the candidate in the "enterer" and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, hol

ALEISTER CROWLEY EQUINOX EQ I 4 2

nd this is the only ransom that is acceptable unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones that ojas is produced.297 by now he was beginning to learn that there was more than one way of opening the lion's jaws; and that gentleness and humility would often succeed where brutality and much boasting were sure to fail. the higher he ascended into the realms of the ruach the more he realized the irrational folly of performing wonders before a mob of gargoyle-headed apes, of pulling the strings of mystical marionettes and reducing himself to the level of an occult punch and judy showman. he had attained to powers that were beyond the normal, and now he carried them secretly like some precious blade of damascus ste

fled before him like lighting in those burning emblems. things utterly forgotten- things at 262 the time of their first presence considered trivial acts- as small as the cutting of a willow wand, all fled by his sense in arrow-flight; yet he remembered them as real incidents, and recognized their order in his existence. this phenomenon is one of the most striking exhibitions of the state in which the higher hasheesh exaltation really exists. it is a partial sundering, for the time, of those ties which unite soul and body. that spirit should ever loose the traces of a single impression is impossible. in the morning he awoke at the usual time; but, his temperament being perhaps more sensitive than mine, the hasheesh delight, without its hallucination, continued for several days. and now a ne

ng is nothing but unfulfilled or crossed willing (pp. 178-182 "when a man has so far got rid of this veil that it no longer causes an egoistical distinction between his own person and that of another, he will recognize his innermost and true self in all beings, regard their endless suffering 340 as his own, and so appropriate to himself the pain of the while world (p. 184. here the "true-self" is the higher self, atman or augoeides, unity with which is what we have called the great work of the a. a. when a soldier turns philosopher we always expect good work, and mayor kelly has not failed us; and to all such as would understand kant as well as schopenhauer's great work "the world as will and idea- of which an excellent english translation is published by messrs. paul, trench, tr bner, we

uld discover a cure for human affliction. the chancellor of the exchequer need not worry about his third of a million yearly from the stamp duty. no country ever yet lost money by driving out its bloodsuckers, and saving its citizens from the penalties of ignorance. a. c. the magnetic mirror. by dr. carolus rex. 1"s" this little work is very skillfully written; it is intended to induce members of the higher grades of the universal order of b. f. to pay "dr "carolus "rex" sums of from two to twenty guineas for "magic mirrors" which we hope are worth as many pence. professor jacobus imperator. 345 glaziers' houses: or, the shaving of shagpat i will write him a very taunting letter "as you like it" in these latter days, when (too often) a newspaper proprietor is like a buddhist monk, afraid t

ALEISTER CROWLEY EQUINOX EQ I 4

da. 12 gopal chandra neogi's lane, baghbazar, calcutta. 8 annas. if swami vivek nanda was not a great yogi he was at least a very great expounder of yoga doctrines. it is impossible here to convey to the reader a just estimate of the extreme value of this book. but we can say that this is the best work on the bhakti-yoga yet written. union through devotion is bhakti-yoga, and union with isvara or the higher self is the highest form this union can take "man will be seen no more as man, but only as god; the animal will be seen no more as an animal, but as god; even the tiger will no more be seen a tiger, but as a manifestation of god "love knows no bargaining. love knows no reward. love knows no fear. love knows no rival" for "there are no men in this world but that one man, and that is he

and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star

nder control, does the mind assert its sway over the body; and little by little, as the mind asserts its sway, does it come gradually, little by little under the rule of the atman, until ultimately the atman, augoeides, higher self or adonai fills the space which was once occupied solely by the body and mind of the aspirant. therefore though the death of the body as it were is the resurrection of the higher self accomplished, and the pinnacles of that temple, whose foundations are laid deep in the black earth, are lost among the starry palaces of god. in the "hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p. 62. 57 as in the

sing on planes (5) astral visions.169 (6) adonai ha aretz.170 113 166 this description of hong-kong is as correct as can be expected from so short a visit. the conversation was subsequently verified by letter, and also again when they met several years later. 167 he resolved the hb:shin of hb:shin operation into seven parts. 168 the hb:shin of hb:shin operation, see also the magical invocation of the higher genius: chapter "the sorcerer" and liber o iii the equinox, vol. i, no. 2. 169 see chapter "the seer" also liber o v the equinox, vol. 1, no. 2. 170 the invocation of the guardian angel under the form of a talisman "how to draw it" draw the name hb:yod hb:nun hb:dalet hb:aleph as follows: hb:aleph= a winged crown radiating white brilliance. hb:dalet= the head and neck of a beautiful wom

states of the hindu yoga, or enumerate other similarities which exist by the score, but one point we must not overlook, and that is the noble eightfold path, which contains the very essence of gotama's teaching, as he said: there is a middle path, o monks, the two extremes avoiding, by the tath gata attained- a path which makes for insight and gives understanding, which leads to peace of mind, to the higher wisdom, to the great awakening, to nibb na!226 223 "the questions of king milinda" ii, 1, 7, 9, 13. 224 "ibid, 13. 225 it will be noticed that this is the third sense in which this hard-working word is employed. 226 the sutta of the foundation of the kingdom of truth. let us now examine these eight truths.227 the first is: i "right comprehension or right views" right comprehension is th

ALEISTER CROWLEY EQUINOX EQ I 6

dom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they

e curse, that it quickens its rate, lest man by love should escape from fate and win from the dust to the uncreate, jeanne! nay, we are lovers, you and i- and we must die, and our love must die! how have we striven, each of us, jeanne! to break the bars of the prison-house, jeanne! we have raged like cats in a ring of fire, driven by desire that was true desire, the hate of the lower, the love of the higher, jeanne! what is the end of it, jeanne? why, that's a mystery not to be solved by cats! in the fields we wandered through to-day, jeanne! hand in hand, this wonderful may, jeanne! this may we have made so marvellous with the infinite longing and love of us, 49 in the fields all faery with flowers there lay the placid cows- that had nothing to say, jeanne! no flame of words from maddenin

literature; phylacteries increase about the hem of the perfect prig, prude, and pharisee. corollary to this attitude is the lack of all human virtue. the greatest magician, when he acts in his human capacity, acts as a man should. in particular, he has learnt kindheartedness and sympathy. unselfishness is very often his long suit. just this the mystic lacks. trying to absorb the lower planes into the higher, he neglects the lower, a mistake no magician could make. 156 the nun gertrude, when it came to her turn to wash up the dishes, used to explain that she was very sorry, but at that particular moment she was being married, with full choral service, to the saviour. hundreds of mystics shut themselves up completely and for ever. not only is their wealth-producing capacity lost to society

his disciples; any master who does not do this on every plane is a black brother. the hindus honour no man who becomes "sannyasi (nearly our "hermit) until he has faithfully fulfilled all his duties as a man and a citizen. celibacy is immoral, and the celibate shirks one of the greatest difficulties of the path. beware of all those who shirk the lower difficulties: it's a good bet that they shirk the higher difficulties too. of the special dangers of the path there is here no space to write; each student finds at each step temptations reflecting his own special weaknesses. i have therefore dealt solely with the dangers inseparable from the path itself, dangers inherent in its nature. not for one moment would i ask the weakest to turn back or turn aside from that path, but i would ask even

ALEX SANDERS THE KING OF THE WITCHES

beginning to get alex down. once he asked if he could have a break from his apprenticeship 'i am a witch already, so why do i need to know so much more' his grandmother explained that he was still only a firstgrade witch and totally unprepared to handle the power he would develop in the second or third grade. furthermore, he would not be able to initiate another witch until he himself had reached the higher grade. alex seized the opportunity to question his grandmother on the one subject she always avoided; living witches. once again she refused to be drawn 'what you don't know, can't hurt' was her reply and alex had to hide his frustration until another day. at about this time other images began appearing in the crystal. an especially terrifying one was ofa man's arm being dragged through

he asked. she loved him and could see no reason for postponing the wedding, alex then told her of her mother's impending death which, of course. she had seen so often in the tarot cards 'your mother will never approve of witchcraft. and it is your duty to do the best you can to makeher happy. these last few months' as a third-grade witch maxine was denied no knowledge k.w -7 of the.brotherhood or the higher magic..she found she had a special aptitude for opening .locked doors-alex always kept his flat locked when he .was out but maxine could 'wish' it open. it was a talent that might havenetted her a fortune had she applied it dishonestly, but she only used it to take refuge in alex's flat when the discord with her mother became toomuchfor her or she wanted to avoid the people who kept try

ALEXANDRIAN BOOK OF SHADOWS OCCULT

hat this method is very efficient. power flashes forth from newly shed blood, instead of slowly exuding as by our method. the victim's terror and anguish add keenness and quite a small animal can yield enormous power. the great difficulty is in the human mind controlling the power of the lower animal mind. but sorcerors claim they have methods for effecting this and that the difficulty disappears the higher the animal used and when the victim is human disappears entirely (the practice is an abomination, but it is so) priests know this well; and by their auto-da-fe's, with the victim's pain and terror (the fires acting much the same as circles, obtained enormous power. of old the flagellants certainly evoked power, but through not being confined by a circle most was lost. the amount of powe

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

these demonstrate through four types of atoms: first, the chemical atom and all atomic forms; secondly, the human atom; then, the planetary atom; and- 33- the consciousness of the atom copyright 1998 lucis trust finally, the all encompassing solar atom. ensouling these atomic forms can be seen manifesting all sub-human types of life, from the life of the atom of substance to the informing life of the higher animals, then that life which we call human, that of man, the thinker; next, the heavenly man, and then the great life of the solar system, whom the christian calls god, or the logos. browning expresses this idea of the gradual expansion of the consciousness of a human being into something greater and vaster in the following words "when all the race is perfected alike as man, that is; a

o. little as the average man may realise it, great thinkers, such as edison and others, arrive at a solution of their problems along the line of meditation. by a brooding concentration, by a constant recollection, and by strenuous application to the particular line of thought which interests them, they produce results, they tap the inner reservoirs of inspiration and of power, and bring down from the higher levels of the mental plane results which benefit the group. when we ourselves have done a certain amount of work along the line of meditation, when we are cultivating group interest and not self-interest, when we have developed physical bodies that are strong and clean, and emotional bodies that are controlled, and not swayed by desire, when we have mental bodies that are our instrument

forward along the path of awareness is an initiation. when an atom of substance was built into the form, it was for that atom an initiation. it became aware of another type of force, and its range of contact became wider. when the consciousness of the vegetable and animal kingdom merged, and the life passed from the lower kingdom into- 41- the consciousness of the atom copyright 1998 lucis trust the higher, that was an initiation. when the consciousness of the animal expanded into that of the human being, still another great initiation took place. all the four kingdoms have been entered by an initiation, or through an expansion of consciousness. ahead of the human family lies now the fifth, or spiritual kingdom, and it is likewise entered through a certain initiation, as can be seen by th

is a direct revelation of spirit on the highest plane. the final thing i seek to bring out to-night is that the goal for each one of us is the development of the powers of the soul, or of the psyche. this means that you and i are going to be psychics. but i am not using this word "psychic" as it is usually understood, nor in its every-day connotation. the psyche is, literally, the soul within, or the higher self, who emerges from out of the threefold lower self, as the butterfly emerges out of the chrysalis; it is that beautiful reality, which we are going to produce as the result of our life, or lives, down here. the true psychic powers are those which put us in contact with the group. the powers of the physical body, which we use every day, put us in contact with individuals, but when we

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

erfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle. 3. higher or abstract mind..higher manas. the ego begins to make its power felt in advanced men, and increasingly on the probationary path until by the third initiation the control of the lower self by the higher is perfected, and the highest aspect begins to make its energy felt. the ego reflects itself in iii. the personality, or lower self, physical plane man. this aspect is also threefold: 1. a mental body..lower manas. 2. an emotional body..astral body. 3. a physical body..the dense physical and the etheric body. the aim of evolution is therefore to bring man to the realisation of the egoic

g upon the subject proper, which is: that the development of the human being is but the passing from one state of consciousness to another. it is a succession 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

apart from the reasoning faculty, and the innate perception that can distinguish between the false and the true, between the real and the unreal. it is more than that, for it is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upo

perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego controls more and more, until in the hall of wisdom it dominates in the three lower worlds, and in increasing degree the inherent divinity- 9- initiation, human and solar copyright 1998 lucis trust assumes the mastery. aspects of in

hythm to be attained. this ceremony of initiation marks a point of attainment. it does not bring about attainment, as is so often the misconception. it simply marks the recognition by the watching teachers of the race of a definite point in evolution reached by the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of the monad. 2. a brief period of enlightenment wherein the initiate sees that portion of the path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personali

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ry teaching flows on. secondly, to express that which is subjective in comprehensible terms, and to point out the next step forward in the understanding of the true psychology. it is an elucidation of the relation existing between spirit and matter, which relation demonstrates as consciousness. it will be found that the treatise deals primarily with the aspect of mind, with consciousness and with the higher psychology, and less with matter as we know of it on the physical plane. the danger involved in giving out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted with these potencies. man is already, through the able work of the scientists, discovering the needed knowledge with adequate rapidity. the emphasis in this bo

thin the form were blended all together- 14- a treatise on cosmic fire copyright 1998 lucis trust the mighty one looked down. the forms met his approval. forth came the cry for further light. again he gathered in the sound. he drew to higher levels the feeble spark of light. another tone was heard, the sound of cosmic fire, hid in the sons of manas. they called to their primaries. the lower four, the higher three, and the cosmic fifth met at the great inbreathing. another sheath was formed. stanza iii the great wheel turned upon itself. the seven lesser wheels rushed into being. they revolve like their mother, around, within and forward. all that existeth was. the wheels were diverse, and in unification, one. as evolved the great wheel, the inner fire burst forth. it touched into life whee

on the surface of the sphere. the watery fourth produced within the watery sphere, reptiles and spawn of evil fame, the product of their karma. the waters came and swept away the progenitors of the fluidic spawn. the separating fifth built in the rupa sphere the concrete forms of thought. they cast them forth. they peopled the lower four, and like a black and evil cloud shut out the light of day. the higher three were hid* the war upon the planet had been waged. both sides descended into hell. then came the conqueror of form. he drew on the sacred fire, and purified the rupa levels. the fire destroyed the lands in the days of the lesser sixth- 21- a treatise on cosmic fire copyright 1998 lucis trust when the sixth appeared the land was changed. the surface of the globe circled through anot

ere hid* the war upon the planet had been waged. both sides descended into hell. then came the conqueror of form. he drew on the sacred fire, and purified the rupa levels. the fire destroyed the lands in the days of the lesser sixth- 21- a treatise on cosmic fire copyright 1998 lucis trust when the sixth appeared the land was changed. the surface of the globe circled through another cycle. men of the higher fifth mastered the lower three. the work was shifted to the plane whereon the pilgrim stood. the lesser triangle within the lower auric egg became the centre of cosmic dissonance. stanza xi the wheel of life turns within the wheel of outer form. the matter of fohat circulateth, and its fire hardeneth all the forms. the wheel that is not glimpsed moveth in rapid revolution within the slo

he great cycle or manvantara. what shall we therefore find? just as in the macrocosm the blending of the three essential fires of the cosmos marked the point of logoic attainment, so, in the blending of the essential fires of the microcosm, do we arrive at the apotheosis of human attainment for this cycle. when the latent fire of the personality or lower self blends with the fire of mind, that of the higher self, and finally merges with the divine flame, then the man takes the fifth initiation in- 28- a treatise on cosmic fire copyright 1998 lucis trust this solar system, and has completed one of his greater cycles.13(12) when the three blaze forth as one fire, liberation from matter, or from material form is achieved. matter has been correctly adjusted to spirit, and finally the indwellin

ALICE A BAILEY05 THE LIGHT OF THE SOUL

nto clear and understandable english the exact meaning, insofar as it is possible to do so through the medium of that non elastic and unimaginative tongue. the student may find it of use in the study of these sutras to compare the rendition here given, with the various other procurable translations. alice a. bailey. new york, may, 1927 [page xviii] topical outline book i. the problem of union. a. the higher and lower natures defined. b. the obstacles and their removal considered. c. a summation of the raja yoga system. topic: the versatile psychic nature. book ii. the steps to union. a. the five hindrances and their removal. b. the eight means defined. topic: the means of attainment. book iii. union achieved and its results. a. meditation, and its stages. b. twenty-three results of meditat

utra of patanjali..m. j. dvivedi. the yoga-darsana..ganganatha jha. the yoga sutras of patanjali..charles johnston. the yoga aphorisms of patanjali..w. q. judge. the yoga sutras of patanjali..rama prasada. yoga philosophy..tookaram tatya. a compendium of raja yoga philosophy, rajaram tookaram. raja yoga..swami vivekananda. the yoga system of patanjali..j. h. woods. book i. the problem of union a. the higher and lower natures defined. b. the obstacles and their removal considered. c. a summation of the raja yoga system. topic: the versatile psychic nature. the yoga sutras of patanjali- 6- the light of the soul copyright 1998 lucis trust book i the problem of union 1. aum. the following instruction concerneth the science of union. 2. this union (or yoga) is achieved through the subjugation o

ves the rules and the means whereby- 9- the light of the soul copyright 1998 lucis trust 1. conscious contact can be made with the soul, the second aspect, the christ within, 2. knowledge of the self can be achieved and its control over the not-self maintained, 3. the power of the ego or soul can be felt in the daily life and soul powers manifested, 4. the lower psychic nature can be subdued, and the higher psychic faculties demonstrated, 5. the brain can be brought en rapport with the soul and its messages received, 6. the "light in the head" can be increased, so that a man becomes a living flame, 7. the path can be found and man himself become that path. the following triplicities may be found of value to the student, especially if he remembers that it is the central column which contain

nsciousness. union is impossible as long as the barriers exist, and the master therefore directs the attention of the student (at the beginning of his instruction) to the practical work to be done in liberating this light so that it may "shine forth in a dark place" i. e, on the physical plane. it should be borne in mind that, occultly speaking, when the lower nature is controlled it can manifest the higher. when the second aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its a

on the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man who overcomes the five modifications of the lower mind, who through non-attachment to the lower, identifies himself with the higher, and who thus solves the mystery of the "makara" and treads the way of the kumaras. herein lies a hint to the more advanced students of this science as to the esoteric problem of the makara, hinted at in the "secret doctrine" by h. p. blavatsky. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. there exists a vast field

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

type. education is intended to make man truly human; it must round out and perfect his nature, and so reveal and make possible those deeper potentialities towards which all humanity tends. the evocation of the will-to-know, and, later, of the will-to-be, must follow a natural process of development. it is in this connection that the method of meditation will be seen as a part of the technique of the higher education which the new age will see developed; it will be found to be the means whereby the rounded out human being can be still further developed, and led forth into a new kingdom in nature. meditation is primarily a self-initiated process of education, calling forth all the powers of the will, basing itself upon the equipment present, but- 17- from intellect to intuition copyright 19

tiveness and division, distinctions and the concepts of me and thee, of god and a child of god, have faded away in the knowledge and realization of unity. dualism has given place to unity. this is the way of union. the integrated personality has been transcended through an ordered process of soul unfoldment, and a conscious at-one-ment has been brought about between the lower or personal self and the higher or divine self. this duality has to be first realized and then transcended before the real self becomes, in the consciousness of the man, the supreme self. it has been said that the two parts of man have had for long ages nothing in common; these two parts are the spiritual soul and the form nature, but they are joined eternally (and here lies the solution of man's problem) by the mind

ounterparts, for every animal characteristic has its spiritual prototype. the instinct of self-preservation must eventually be superseded by realization of immortality, and "dwelling ever in the eternal" man will walk the earth and fulfill his destiny. the instinct which causes the lower self to thrust its way forward, and force itself upward, will eventually be transformed into the domination of the higher or spiritual self. the assertion of the little or lower self will give way to that of the higher self. sex, which is an animal instinct powerfully governing all animal forms, will give place to a higher attraction, and will, in its noblest aspects, bring about conscious attraction and union between the soul and its vehicle; whilst the herd instinct will be transmuted into group consciou

comprehend the hidden things of nature, and the secrets of the life of the spirit. he will also know how he knows. thus, meditation brings about union, or at-one-ment. the occidental mystic may speak of the at-one-ment, whilst his brother in the orient may speak of raja yoga, or of union and of liberation, but they mean the same thing. they mean that the mind and the soul (the christ within us or the higher self) function as a unit, as a co-ordinated whole, thus expressing perfectly the will of the indwelling god. ren gu non, in his book man and his becoming, makes the following interesting comments on the word "union" which have a place here "the realization of this identity is effected by yoga, that is, the intimate and essential union of being with the divine principle, or, if preferred

ut the soul, which is the source of them all, has them in their purest and most sublimated form. the physical eye, for instance, is the organ of physical vision. clairvoyance is the same potency demonstrating in what is regarded as the psychical world the world of illusion, of feeling and of emotion. but in the soul, this same power shows forth as pure perception, and infallible spiritual vision. the higher correspondences of the lower physical and psychical powers are brought into functioning activity through meditation, and so supersede their lower expressions. these powers unfold normally and naturally. this they do, not because they are desired and consciously developed, but because as the inner god assumes control and dominates his bodies, his powers become apparent upon the physical

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

and test. the ignorant and the wise meet on common ground as extremes always do. in between are those who are neither totally ignorant nor intuitively wise. they are the mass of the educated people who have knowledge but not understanding, and who have yet to learn the distinction between that which can be grasped by the rational mind, that which can be seen by the mind's eye, and that which only the higher or abstract mind can formulate and know. this ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understa

rentiations are the study of initiates above the third degree and the subject of their investigations. they bring to that study a fully developed intuition, plus that mental interpretive capacity which their cycle of incarnation has developed. they employ the awakened and developed inner light of their souls to interpret and comprehend that life which (divorced from the world of form) persists on the higher levels of consciousness and penetrates into our solar system from some exterior centre of being. they throw this light (which is in them and which they manipulate and use) in two directions therefore, standing as they do in the midmost state and functioning as they choose to function on the plane of the intuition or of buddhi. they cast that light into the world of form and know all thi

r centre of being. they throw this light (which is in them and which they manipulate and use) in two directions therefore, standing as they do in the midmost state and functioning as they choose to function on the plane of the intuition or of buddhi. they cast that light into the world of form and know all things, interpreting all with correctness; they cast that light into the formless realms of the higher three planes (formless from the standpoint of man in the three worlds below the intuitional plane) and seek to understand, through steady expansive growth, the nature and purpose of that which is neither body nor soul, neither force nor matter, but which is the cause of both in the universe. eventually, when the initiate has undergone the higher solar initiations and can function in the

that until we have submitted ourselves to the needed training we are in no position to deny or affirm anything. our attitude should be that of reasonable enquiry and our interest that of the investigating philosopher, willing to accept an hypothesis on the basis of its possibility, but being unwilling to acknowledge as proven truth anything until we know it for and in ourselves. i, an aspirant to the higher mysteries, and one who has searched into them for a longer period than has been possible as yet to many, may write of things as yet impossible of demonstration to you or to the public who may read these instructions. to me they may be and are truth and proven fact and for me that may suffice. for you they should be regarded as significant possibilities and hints as to the direction in w

the materialist differentiates them. the soul, though constituting one great total, is, however, limited in its expression by the nature and quality of the form in which it is found and there are consequently forms which are highly responsive to and expressive of the soul, and others which owing to their density and the quality of the atoms of which they are composed are incapable of recognising the higher aspects of the soul or of expressing more than its lower vibration, tone or color. the infinitely small is recognised, the infinitely vast is assumed; but it remains as yet a concept until such time as the consciousness of man is inclusive, as well as exclusive. this concept will be understood when the second aspect is contacted and men understand the nature of the soul. it must be also

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

ll sphere, be of service to the world" let me reply to these questions by pointing out that by thinking this book into the minds of the public, by expressing before your fellow men the teaching it imparts, and by a life lived in conforming with its teaching, your service is very real. this will necessarily involve a pledging of the entire personality to the helping of humanity, and the promise to the higher self that endeavour will be made to lose sight of self in service a service to be rendered in the place and under the circumstances which a man's destiny and duty have imposed upon him. i mean a renewal of the effort to bring about the purification of all the bodies so that the entire lower man may be a pure channel and instrument through which spiritual force may flow unimpeded. i mean

15- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust expansion of the "becoming-aware" principle, so that from the microscopic interest of the self-conscious man for we shall retain the parable within the confines of the fourth kingdom in nature we have a slowly developing inclusiveness which finally leads him into the consciousness of the cosmic christ. 3. the higher realisation of unity follows upon this sense of duality, and in this final stage the sense of being soul and body is lost. the consciousness identifies itself with the indwelling life of the planet and of the solar system. when this happens, there is the registering of a state of being which lies beyond word, mind and form expression of any kind. the great jewish seer sought to convey t

how they are in their phraseology an expression of duality. life cannot be expressed in words nor can its realised perfection. the process of "becoming" which leads to "being" is a cosmic event, involving all forms, and no son of god lies separated from that mutable process as yet. as long as he is in form he cannot know what life is, though, when he has attained certain steps and can function on the higher planes of the system in full awareness, he can begin to glimpse that awful reality. certain great initiates, down the ages, have fulfilled their function of revealers, and have held before the eyes of the pioneering disciples of life the ideal of oneness and of unity. it has nevertheless been a matter of shifting the focus of attention progressively out of one form into another, and thu

esotericists debate as to whether mars is, or is not, the planet through which he manifests. you must remember that only a few of the planets are the bodies of expression of the lords of the rays. there are ten "planets of expression (to use the term employed by the ancient rishis, and only seven ray lives are regarded as the builders of the system. the great mystery, which is finally revealed in the higher initiations, is the relation of a ray to a planet. therefore seek not full information at this time. the influence of this sixth lord is now passing out. 7. the lord of ceremonial order or magic is now coming into power and is slowly but surely making his pressure felt. his influence is most potent upon the physical plane, for there is a close numerical interrelation between (for instan

n the significance of the perfume of flowers. perfume and radium are related, being emanatory- 32- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust expressions of ray effects upon differing groupings of material substance. the third ray is, in its turn, peculiarly related to the animal kingdom, producing the tendency to intelligent activity which we note in the higher domestic animals. the correspondence to radioactivity and to emanatory perfumes which we found in the mineral and vegetable kingdoms, we here call devotion, the characteristic of the attractive interplay between the domestic animals and man. devotees of personalities might more rapidly transmute that devotion into its higher correspondence love of principles if they realised that they w

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

rough detachment man learns to withdraw his interest and his consciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understand

stic existence to a future group-conscious unified world. it is outstandingly a religion of cleavage, demonstrating to man his duality, and thus laying the foundation for his effort to achieve unity or at-one-ment. the realisation of this duality is a most needed stage in man's unfoldment, and the purpose of christianity has been to reveal this; also to point out the warfare between the lower and the higher man, between carnal man and spiritual man, united in one person, and to emphasise the necessity for that lower man to be saved by the higher. this, st. paul points out in the words so familiar to all of us. to make in himself, of twain, one new man, so making peace; and that he might reconcile both unto god in one body, having slain the enmity in himself."14 this was his divine mission

be devoted to the one great consummation. then when the lords of compassion shall have spiritually civilised the earth and made of it a heaven, there will be revealed to the pilgrims the endless path, which reaches to the heart of the universe. man, then no longer man, will transcend nature, and impersonally, yet consciously, in at-one-ment with all the enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning."26 such is our goal. such our glorious objective. how can we progress towards this consummation? what is the first step that we must take? in the words of an unknown poet "when thou canst see beneath the outer seeming the causes which to all effects give birth, when thou canst feel, in warmth of sunlight streaming the love of god, encirc

is called by many names in the new testament, and in the other religions it is called by a terminology suited to the time and temperament of the aspirant. where the christian disciple speaks of "christ in you, the hope of glory,"11 the oriental disciple may speak of the self or the atman. the modern schools of thought speak of- 27- from bethlehem to calvary copyright 1998 lucis trust the ego, or the higher self, the real man, or the spiritual entity, whilst in the old testament reference is made to the "angel of the presence" a long list of these synonyms could be compiled, but for our purpose we shall confine ourselves to the word "soul" because of its wide use in the west. the immortal soul in man prepares him for the first initiation, for it is this soul which manifests upon earth as t

of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousness, and besides that, king of salem (that is king of peace. being without father or mother or ancestry, having neither beginning of days nor end of life. he remains a priest in perpetuity."12 he is the one who receives the initiate and superintends the higher transitions of consciousness which are the reward of the tests triumphantly undergone. he is the one whose "star shines forth" when the initiate enters into light. there are therefore three initiators: first, a man's own soul, then the christ of history, and finally the ancient of days, the one in whom "we live, and move, and have our being."13 these ideas are interesting when we realis

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

y outstanding things noticeably well. 5. the physical man is frequently a wonderfully sensitive instrument of the inner, emotional and mental selves, and gifted with great magnetic power; there is often resilient, though never robust, bodily health, and great charm and personal outer gifts. a study of the outstanding individuals in all fields of world expression today, when entirely divorced from the higher group concepts and the constant spiritual aspiration to serve humanity, will indicate the nature of the consummated individuality and the success of this part of the divine plan. it should be carefully noted that the successful demonstration of the dominant individual is just as much a divine success in its proper place and time as is the case with the great sons of god. one success, ho

and fused. 4. the soul rays dominate the personality and the three become again the one, as the dual ray of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays the ray of the soul's group, which is ever regarded as the true egoic ray. 5. then, in time, the soul ray begins (at the third initiation) to blend with the ray of the monad, the life ray. the higher initiate is therefore a dual and not a triple expression. 6. in time, however, this realised duality gives place to the mysterious, indescribable process called identification which is the final stage of soul unfoldment. it is useless to say more for what might be said could only be comprehended by those preparing for the fourth initiation, and this treatise is written for disciples and

our western civilisation. the energy of the ray of the mental body begins to pour in, and slowly to assert itself. as this happens, the desire nature is brought under control, and consequently the physical nature can become more definitely the instrument of mental impulses. the brain consciousness begins to organise and the focus of energies begins to shift gradually out of the lower centres into the higher. mankind is developing the "aryan consciousness" and is reaching maturity. in the more advanced people of the world, we have also the integration of the personality and the emergence into definite control of the personality ray- 15- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust with its synthetic, coherent grip of the three bodies and their f

the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opposites, he took his stand, and as he swung pendent between them, fleeting glimpses of the goal shone forth. he swung in mid-heaven. he sought to swing into that radiant place of light, where stood the door upon the higher way. but ever he swung between the pairs of opposites. he spoke at last within himself 'i cannot seem to find the way. i try this way, and tread with force that way, and always with the keenest wish. i try all ways. what shall i do to find the way? a cry went forth. it seemed to come from deep within his heart 'tread thou, o pilgrim on the way of sensuous life, the middle, lighted way

hout exception. this ray is the ray of the intuition and of the harmonising of all that has been achieved through the activity of form life, as later synthesised and absorbed by the solar angel; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense materialism and temporarily the negation of deity. intensification of the power to isolate. the implications of wrong emphasis. distorted views of truth- 26- a tre

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

scious life of god, as it manifests through any forms and the hearing of the note of all beings. a close study of the third part of the light of the soul (the yoga sutras of patanjali) will indicate the type of phenomena which should find its place in this diary. 5. any experiences of a psychic kind which do not come under any of the above headings. those mentioned above come under the heading of the higher psychism and concern the higher psychic faculties, spiritual perception, intuitive knowledge, mental telepathy (and not the telepathy which is based upon the solar plexus activity. the lower psychic experiences can also be noted whether pleasant or unpleasant. once noted, however, they should be forgotten for they are of no moment- 15- discipleship in the new age- volume i copyright 199

with our plans, often isolated and alone. the main requirement in the group work which i seek at this time to emphasise is the most difficult one of a true impersonality. on two points, disciples in the past have ever been emphatic. they have seen and felt the need for reticence, where there is any inner spiritual experience, and have felt that the relating or the discussion of the spiritual and the higher psychic events in their lives produced a sense of loss and was against the occult law. they have equally demanded reticence about their personality lives, about their mistakes and failings, and have demanded it more loudly than the permission to be silent about their soul life. their demand has been based on a true recognition that the discussion of a spiritual happening with those who

ir work is largely on the mental plane and they work in and with thought matter and with the reception and direction of thought currents. they are also working at the facilitation of communication between individuals so that the rules and methods whereby speech can be transcended may become known and the new way of intercourse be brought about. communication will eventually be: a. soul to soul on the higher levels of the mental plane. this involves complete alignment, so that soul-mind-brain are completely at-one. b. mind to mind on the lower levels of the mental plane. this involves the complete integration of the personality or lower self, so that mind and brain are at-one- 30- discipleship in the new age- volume i copyright 1998 lucis trust disciples must remember these two distinctive

new educational science will be given in the fifth volume of the series. they will act as communicators and transmitters of two aspects of divine energy knowledge and wisdom. these must be thought of in terms of energy. this fourth group (whose work is concerned with the- 31- discipleship in the new age- volume i copyright 1998 lucis trust education of the masses) is a direct intermediary between the higher mind and the lower mind. they are concerned with the building of the antahkarana and their task is that of linking the three points of mental focus the higher mind, the soul and the lower mind so that there may be established a group antahkarana between the kingdom of souls and the world of men. 5. the fifth group will be that of the political organisers and will concern itself with pol

uthfully and face them clearly, lead you to deal with yourself as a group member and so ascertain the measure of your contribution to the group need and to our need of workers. if you will write down and answer these questions and share the replies with your co-disciples, it will give them an opportunity to know each other better. there is an occult process which reaches its culmination in one of the higher initiations with which initiation you have as yet no concern. it is called "a bringing forth into the light" an accepted disciple is one who is in process of preparation for initiation and that is one of the tasks with which i am engaged at this time. i have, therefore, to begin to lay the foundation for this esoteric "unearthing" or "revelation of that which is hidden" i am consequentl

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ritual, using that word to mean understanding, helpfulness, brotherhood, right human relations and a belief in the reality of the world behind the phenomenal scene. the fitting of a man for citizenship in the kingdom of god is not a religious activity to be handled exclusively by the churches and through theological teaching, though there is much that they can do to help. it is surely the task of the higher education, giving purpose and significance to all that has been done. the following sequence suggests itself as we consider the curriculum to be planned for the youth of the immediate generations: primary education. civilization. ages: 4-12 secondary education .c ulture .a ges: 12-18 higher education .w orld citizenship. ages: 18-25 in the future, education will make a far wider use of

divine spirit in man and an expression of the spiritual qualities inherent in the race. yet all is not well with the labour movement. the question arises whether it is not sorely in need of a drastic housecleaning. with the coming-in of labour governments in certain countries, with the growth of democracy and the demand for freedom, with the uprising of the rule of the proletariat in russia, and the higher educational standard of the race, it might well appear that new, better and different methods may now be used to implement the four freedoms and to insure right human relations. if there is a realization that there should be right human relations among nations, it is obvious that such relations should exist also between capital and labour (composed as both groups are of human beings) an

national debts, reparations, cartels and trusts, finance, taxation these are the words which control our planning, arouse our jealousies, feed our hatreds or our dislike of other nations, and set us one against the other. the love of money is the root of all evil. there are, however, large numbers of people whose lives are not dominated by the love of money and who can normally think in terms of the higher values. they are the hope of the future but are individually imprisoned in the system which, spiritually, must end. though they do not love money they need it and must have it; the tentacles of the business world surround them; they too must work and earn the wherewithal to live; the work they seek to do to aid humanity cannot be done without the required funds; the churches are materia

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

resses the idea of "off, away, down" avataram (comparative) farther away. the root av seems at all times to denote the idea of protection from above, and is used in compounds, in words referring to protections by kings or rulers; in regard to the gods, it means accepted favourably when a sacrifice is offered. with the result that the root word can be said to mean "coming down with the approval of the higher source from which it came and with benefit to the place at which it arrives (from monier-williams' sanskrit dictionary) all the world avatars or saviours, however, express two basic incentives: the need of god to contact humanity and to have relationship with men and the need of humanity for divine contact, help and understanding. subject to those incentives, all true avatars are theref

the more inclusive was revealed to him and all that hitherto seemed so vital and important was lost to sight in the greater vision. it is this living realisation of being and of identification with the divine intention of god himself, the father, the lord of the world upon levels of awareness of which we know nothing (as yet) which constituted the unfolding awareness of the christ upon the way of the higher evolution. this way he treads today and he began to tread it in palestine two thousand years ago. he knew, in a sense hitherto unknown to him, what god intended and what human destiny meant, and the part that he had to play in the working out of that destiny. we have paid little attention down the centuries of human thinking to christ's reaction to his own destiny, as it affected the hu

to those disciples who are "babes in christ (as the new testament terms it) and who have taken the first two initiations of the birth and the baptism. they are aware of the spiritual aspiration which is indicative of the christ life in their hearts, and they have subjected themselves to the processes of purification which culminate in the baptismal waters. christ must prepare these aspirants for the higher initiations and so nourish and aid them that they can stand before the one initiator and become pillars in the temple of god (i.e, agents of the spiritual hierarchy and, therefore, active, working disciples. when he was in palestine, centuries ago, he said "no man cometh unto the father but by me (john xiv.6) this was a foretelling of the work which he would be called upon to do in the

n the aquarian era. in the first two initiations, aspirants (trained by senior disciples) find their way to- 46- the reappearance of the christ copyright 1998 lucis trust christ, who administers the first two initiations; but in these words he is referring to still higher states of unfoldment. through these initiations, administered by the christ, the disciple becomes an agent of the love of god; the higher initiations enable him, however, to become, stage by stage, an agent of the will of god. the first group knows and understands the second stanza of the invocation "from the point of love within the heart of god, let love stream forth into the hearts of men; the group which (in the aquarian age) the christ himself will "nourish" and prepare will know the meaning of the third stanza "from

t a penetration into the mysteries of which the mysteries of masonry are, as yet, only the pictorial presentation but is simply the result of experiencing "livingness" on all three levels of awareness (physical, emotional and mental) and through that livingness bringing into activity those registering and those recording cells within the brain substance which have hitherto not been susceptible to the higher impression. through this expanding area of registration or, if you prefer it, through the development of a finer recording instrument or responsive apparatus, the mind is enabled to become the transmitter of higher values and of spiritual understanding. thus the individual becomes aware of areas of divine existence and of states of consciousness which are always eternally present but wh

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

nd and this without exception, or it is being guided in right directions (and this again without exception) by the emissaries and disciples of either shamballa or the hierarchy. all vaunted freedom or vaunted control is but the temporary reaction of a humanity which is swept by ideas, controlled by ideals, impulsed by selfishness, impregnated by hates and yet all the time is struggling to express the higher and better qualities and to free itself from the thralldom of ancient evil, the slavery of ancient codes and the curse of ancient habits of thought and living. it is what is happening behind the scenes to mankind as a whole which is of moment; it is the unfoldment of the human consciousness which counts with the hierarchy, and that unfolds in response to the presented conditions in any

st, public investigation and public recognition. in the process of so doing much will be learnt of the balancing group of initiates and adepts who work entirely with the material side of life and in whom (for this major cycle) the love aspect of the soul remains totally undeveloped, whereas the mind nature is potently expressing itself. if you will study what i have earlier given anent certain of the higher and lower expressions of the rays you will see how these two fields of endeavour that of the hierarchy, animated by love and that of the opposite pole, the black lodge, working entirely through mind and substance are engaged and their close relationship will emerge. you will realise then that the margin of difference is very slight and is to be found solely in intention, in the underlyi

sed, the forces which work on the side of matter find a line of least resistance which is not available to the masters of the great white lodge. this danger is, however, lessening decade by decade. let me illustrate these facts for you by means of the two rays which are our immediate consideration. both of them as is ever the law express themselves through a higher and lower form or forms. one of the higher expressions of the out-going sixth ray is to be found in christianity, the spirit and principles of which were embodied for us in the life of the master jesus, who was, in his turn, inspired and over-shadowed and used by his great ideal, the christ. in the word "idealism" you have the keynote of this ray idealism taking form, providing a living example and indicating to the race of men

es who are working out the plans of god, founded upon the love of god. the buddha and the christ are still closely connected with, and working in cooperation with, the hierarchy. hercules has gone over into the shamballa centre, but still works in a basic association with the buddha who is one of the forces linking shamballa and the hierarchy. pure religion, undefiled and spiritually focussed, is the higher expression of the sixth ray (working as is ever the case under the influence and potency of the second ray) and for us christianity in its earlier days was the great and inspiring symbol. in the same connection, among the lower aspects of the sixth ray are to be found all forms of dogmatic, authoritative religion as expressed by the organised and orthodox churches. all formulated theolo

h ray (working as is ever the case under the influence and potency of the second ray) and for us christianity in its earlier days was the great and inspiring symbol. in the same connection, among the lower aspects of the sixth ray are to be found all forms of dogmatic, authoritative religion as expressed by the organised and orthodox churches. all formulated theologies are the lower expression of the higher spiritual truths because they embody the mind reactions of the religious man, his confidence in his own personal mind deductions and the surety that he is obviously right. they do not embody the spiritual values as they truly exist. consequently the dreadful nature of the lower expressions of the sixth ray and the control by the forces of separativeness (which are ever the outstanding c

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s by which i mean its arrangements, for instance, of cubes, triangles and of stars and their mutual inter-relation. b. conceptually. this involves arriving at its underlying idea, which may be expressed in its name; at its meaning as that emerges in the consciousness through meditation; and at its significance as a whole or in part. you should, when doing this, bear in mind that the idea connotes the higher or abstract intent; that the meaning is that intent expressed in terms of the concrete mind; and that its significance has in it more of an emotional quality and might be expressed as the type of desire it arouses in you- 6- glamour: a world problem copyright 1998 lucis trust c. esoterically. this would cover the effect of the force or energy upon you and of the quality of the vibration

at activity and accuracy of the memory will do naught to awaken the dormant brain cells or call into play the intuition. it must be remembered (and here becomes evident the value of a certain amount of technical or academic occultism) that the plane whereon the intuition manifests and where the intuitional state of consciousness is active is that of the buddhic or intuitional plane. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the n

ong these lines, and i request also that you give increased attention at the time of your full moon contact with myself. this group should have a special aptitude for work along the line of dispelling glamour at the period of the full moon. contact is made on the different planes according to the focus of the subtle bodies of the personnel of the group, and this group makes its contact with me on the higher levels of the astral plane. hence the clarity of their reactions and the wealth of their detailed records. also, herein will lie eventually their service, for they can later (but not for some long time yet) utilise the days of contact and the "moment of entrance (as it is sometimes called) for definite work in dispelling some of the world illusion. first must come, however, aptitude in

mass of experiments in the field of government, of education, and of religion which are producing so much of the world unrest, and consequently so much of the world illusion. what is needed therefore at this time, are thinkers who are training themselves in that mental attitude and one-pointedness which is divorced from the danger of a negative receptivity and is responsive, at the same time, to the higher intuitional inspiration. it is mediating interpreters of ideas that are needed and not mediums. the emotional types respond with facility to world glamour and to their own individual inherited and self-induced glamour. the bulk of the people are purely emotional with occasional flashes of real mental understanding very occasional, my brother, and usually entirely absent. glamour has bee

subsequent contact, the intuition is evoked, awakened and used. this is the great dispelling agency, and pours down from the plane of the intuition (the plane of buddhi) through the soul and the brain to the heart of the disciple. 2. through alignment and subsequent contact, the energy of the soul is evoked, awakened and used. this is the great dissipating agency, and pours down from soul levels (the higher levels of the mental plane) through the mind to the brain of the disciple carrying illumination to the astral plane. 3. these two types of spiritual energy work differently upon the forces of the personality, and their purpose and activity have to be realised in the brain consciousness of the disciple as he works upon the physical plane. 4. then and only then can the light of the intuit

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

must eventually be used in synthesis. i stated the reason for this earlier in the words "only from the heart centre can stream, in reality, those lines of energy which link and bind together. it was for this reason that i have assigned certain meditations which stimulated the heart centre into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus. this heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. it will also produce that telepathic interplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful

nal stage, hold your consciousness steady at that high point as you (if you are a transmitter) send out the word to the receiver or to the receiving group. receivers should in their turn achieve, as far as they can, complete alignment so as to be responsive to all these four aspects of the word. this method will serve to shift the receiver nearer to the plane where he should function the level of the higher mind. the word goes out upon the life breath of the transmitter; his lower mind then sends out the purpose aspect; his astral consciousness is responsible for sending out the quality aspect; and the form aspect is sent out as he says the word very softly and in a whisper. the above is a good exercise and very simple; telepathic power should greatly increase if one faithfully follows the

lying just behind the ajna centre and consequently in the area of the pituitary body. it can appear also in the region of the solar plexus centre. but for those lives who have surmounted life in the three worlds and who are not conditioned by the triple mechanism of the personality, the impression is the factor of importance; their consciousness is impressed, and so sensitive is their response to the higher impression, that they absorb or appropriate the impression so that it becomes a part of their own "impulsive energy" this is by no means an easy subject for me to elucidate, and the reasons are two: 1. the members of the hierarchy (among whom i have the status of master*(6) are themselves in process of learning this science of impression. this they do on the levels of the abstract mind

ner objective manifestation and one more in line with divine purpose. it will lead to a great shift of the human consciousness off the levels of emotional and physical life (where the bulk of humanity is focussed) on to the levels of mental perception. you will understand, consequently, the reason why the knowers of the world have ever referred to the dual action of the mind as it is sensitive to the higher impressions and active in the mental creation of the needed thoughtforms. the mind, rightly trained, will seize upon the fugitive impression, subject it to the concretising effect of mental activity, produce the required form, and this, when correctly created and oriented, will finally lead to the externalising of the registered impression, as it took form in an intuition and eventually

d the concrete mind. this mental triangle is a reflection, in time and space, of the monad and of the two higher aspects of the triad, and is reflected (after the process of invocation and a succeeding process of evocation) in another triad that of the- 29- telepathy and the etheric vehicle copyright 1998 lucis trust lower mind, the soul and the vital body. when the relation between the lower and the higher mind is correctly and stably established, you have the swinging into activity of the lowest triad connected with the science of impression the head centre, the ajna centre and the throat centre. in the above i have given you an interesting and brief elucidation of the technique to be applied to the energising of the centres in the human body. i would remind you that what is true of the

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

found that the line of these forces and of our planetary response to them is of a more potent effect than is the influence of the zodiacal constellations upon the human unit. this is due to the immeasurably advanced point in evolution of the planetary spirits who have (in their individual lives) largely transcended the influence of the twelve constellations and are becoming rapidly responsive to the higher vibrations of their great prototypes, the "three intimate constellations" as they have esoterically been called. this is a correspondence in the lives of these great entities to the manner in which an advanced individual can offset the influence of the planets and thus so dominate his personality life that prediction and certainty, as to activity and circumstance, are no longer possible

n all the kingdoms upon our planet. unconscious reaction will of course exist, but it will be on a general or mass scale, and much of it pours through to us from these distant constellations, via the fifth creative hierarchy. this hierarchy, being on the verge of liberation, is to be found on the intellectual level of consciousness and can, therefore, be used as a focal point and a transmitter of the higher energies to our solar system and to the planet. if you make a careful study of the chart of the twelve- 20- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust creative hierarchies, page 34, you will note that this hierarchy is influencing, and is influenced by, the seventh ray of magical order and of ceremonial organisation. the basic function of thi

smic ethers, the second, third and fourth. b. the two lowest groups are the lives which are found functioning as the involutionary matter (organised and unorganised) of the logoic dense physical body, the liquid and gaseous, with the living substance of the four higher subplanes of the systemic dense physical body. c. the fifth hierarchy has an interesting position as the "mediating" body between the higher four and those which are found on the lower three subplanes. there is a vital and significant correspondence to be found between the seven head centres and the seven groups of egos on the mental plane, and there is an occult analogy between the three head centres (pineal gland, pituitary body, and the alta major centre) and the expression of these seven groups of egos in the three world

the planetary life and of the individual man. it has been rightly said that consciousness is dependent upon the vehicles of consciousness, upon their point of development and upon the ability of the individual to identify himself with the energies and impulses which are reaching him, and is not dependent only upon that which is already a recognised part or aspect of himself. it might be said that the higher response to the realities and qualities revealed and made possible by the impact of energy from the zodiacal signs is somewhat dependent upon the waning influence of the planets to hold down the consciousness aspect of the man. ponder upon this, for it embodies a deep esoteric truth. thus, two potent streams of energy cosmic and systemic reach man via the conditioning planetary centres

ral centre. 2. a large number of people who are in an interim stage, with the energies and forces focussed mainly in the lower centre but at the same time playing quite frequently through the throat centre and evoking a faint response from the heart and the ajna centres. 3. people upon one or other of the final stages of the path, with the emphasis passing rapidly away from the lower centres into the higher triad and with the highest head centre in process of awakening. these people also fall into two major groups: a. those who are using the solar plexus centre as a vast clearing house for the incoming energies and who are beginning to work through the throat and the heart centres, with the goal of completely awakening the ajna centre. b. those who are using all these centres, but in whom

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

h, 1880, in the city of manchester, england, where my father was engaged on an engineering project connected with his father's firm one of the most important in great britain. i was, therefore, born under the sign of gemini. this always means a conflict between the opposites poverty and riches, the heights of happiness and the depths of sorrow, the pull between the soul and personality or between the higher self and the lower nature. the united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thought about money; i did and went as i chose. but from that time on i knew

mals. i would like here to make two suggestions which i have found helpful. there is a law of sacrifice governing all the evolutionary process. the vegetable kingdom draws its sustenance out of the mineral kingdom, for its roots are in the mineral kingdom. the animal kingdom, on a very large scale, draws its sustenance out of the vegetable kingdom and it lives by the life of that kingdom. some of the higher animals are carnivorous and, under the law of evolution, prey upon each other, but they are not incited thereto by man's thought, as some fanatics claim. sequentially, then, the human kingdom might well be regarded as drawing its sustenance out of the animal kingdom and, because man is the macrocosm for all the three lower kingdoms, he- 87- the unfinished autobiography copyright 1998 lu

92- the unfinished autobiography copyright 1998 lucis trust written for the public. you can write them. will you do so" without a moment's notice i said "certainly not. i'm not a darned psychic and i don't want to be drawn into anything like that" i was startled to hear myself speaking out loud. the voice went on to say that wise people did not make snap judgments, that i had a peculiar gift for the higher telepathy and that what i was being asked to do embodied no aspect of the lower psychism. i replied that i didn't care, that i wasn't interested in any work of a psychic nature at all. the unseen person who was speaking so clearly and directly to me then said that he would give me time for consideration; that he would not take my answer then and that he would come back in three weeks' t

of it in which i would have found myself embroiled. his clear legal mind, his impersonality and his constant failure to get excited when i thought he should, has saved me constantly from myself. it is not an easy thing to run an esoteric school. it is far from easy to take the responsibility to teach people true meditation. it is difficult to tread the narrow, razor-edged path which leads between the higher psychism, or spiritual perception, and the lower psychism which many people share with the cats and dogs. it is not easy to discriminate between a psychic hunch and an intuitive perception and then, also, take hold of peoples' lives spiritually, when they voluntarily put themselves into your hands for training, and give them what is needed. none of this would have been possible for me t

he unfinished autobiography copyright 1998 lucis trust the soul. it concerns the living, spiritual, vital principle found in every form. it establishes a unity both in time and space. it motivates and implements the plan from the angle of the aspirant and is the science of the path, and it instructs man in the techniques of the coming superman and thus enables him to set his feet upon the path of the higher evolution. the curriculum of the school was gradually unfolded. we kept the work, and still keep it, fluid in an effort to meet the changing needs and we were gradually acquiring a staff of trained men to superintend the work. fifteen years ago (in 1928) we moved to our present headquarters and today both the 31st and the 32nd floors constitute the headquarters of the arcane school, of

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

e to that which is selfish and sad and the demand for the satisfaction of personal needs and desires. it can be seen, therefore, why i have so emphatically impressed the need of harmlessness upon all of you, for it is the scientific method, par excellence and esoterically speaking, of cleaning house and of purifying the centres. its practice clears the clogged channels and permits the entrance of the higher energies. the emotional causes of disease and the mental attitudes which produce physical discomfort are at this particular time those which are the most prevalent. when they are persisted in over a long period of time, and are carried over from life to life, they cause the more violent aspects of the conditions referred to above, and from them serious and destructive diseases can emerg

hence, forbidden methods were practised. those who thus practised them are today, in great numbers, in incarnation, and the ancient habits are too strong for them. they are now far enough advanced upon the evolutionary path so that the cure lies ready at this time if they choose to employ it. they can, with relative ease, transfer the sex impulse to the throat centre, and thus become creative in the higher sense, employing the energy sensed and circulating in right and constructive ways. many of them are beginning automatically to do this. however, it is well known that, among the so-called artistic types, homosexuality is very prevalent. i say "so-called" for the truly creative artist is not the victim of these ancient evil predisposing habits. it might be pointed out here that homosexua

this section of our study with the causes arising in the astral and etheric bodies because they are the major sources of trouble, owing to the fact that the bulk of humanity is astrally focussed, just as the bulk of the forms in the animal kingdom are etherically focussed. the forces pouring into the animal kingdom come predominantly from etheric levels and from the dense physical levels of life. the higher animals, however, owing to the development brought about through their contact with human beings, are becoming susceptible to forces coming from the astral plane, and they thus develop actions and reactions which are not purely instinctual. today, owing to the development of the mind in the aryan race, certain difficulties may arise in the physical body. their origin is not basically me

it will become the intelligent usage of the future. this will constitute an entirely new science, and the rhythm of the natural processes and the establishing, as habits, the correct cycles of physical functioning, will bring about a new era of health and of sound physical conditions for the entire race. i used the word "establishing" for as the focus of racial attention shifts into the region of the higher values the physical vehicle will gain enormously, and good health through right rhythmic living, plus correct thinking and soul contact will become permanently established. there are, therefore, very few ills to which flesh is heir which are mentally based. it is exceedingly difficult to establish what they are. there are two reasons for this statistical failure: 1. the fact that very f

ent upon the point in evolution. it is the dim sensing of this failure and the realisation of these facts that has brought so many groups to believe in the cure of disease by thought power and to ascribe the appearance of disease- 57- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust to wrong thinking. but in reality, humanity must some day learn that it is only the higher consciousness of the soul, working through the mind, that can finally solve this difficult problem. we cannot consequently affirm that disease, as a general rule, has any relation to thought. it is simply the misuse of the forces of the etheric, the astral and of the dense physical levels. the majority of people are helpless to do anything about it, as the forces which constitute the ph

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

tributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2. the science of the antahkarana. this deals with the mode of bridging the gap which exists in- 7- education in the new age copyright 1998 lucis trust man's consciousness between the world of ordinary human experience, the threefold world of physical-emotional-mental functioning, and the higher levels of so-called spiritual development which is the world of ideas, of intuitive perception, of spiritual insight and understanding. 3. methods of building the antahkarana. this leads to the overcoming of the limitations physical and psychological which restrict man's free expression of his innate divinity. here we can only prepare the ground for this third point because the subject

h this aspect of the man that our educational processes profess to deal. 2. that son of mind, which we call the ego or soul. this is the intelligence principle, and is called by many names in the esoteric literature, such as the solar angel, the agnishvattas, the christ principle, etc. with this, religion in the past has professed to deal- 9- education in the new age copyright 1998 lucis trust 3. the higher abstract mind, the custodian of ideas, and that which is the conveyor of illumination to the lower mind, once that lower mind is en rapport with the soul. with this world of ideas philosophy has professed to deal. we might call these three aspects: the receptive mind, the mind as dealt with by the psychologists. the individualised mind, the son of mind. the illuminating mind, the higher

eving unity" or "making the at-one-ment" or "attaining alignment" these are all attempts to express this intuitively realised truth. vi. education also should concern itself during the new age with the bridging of this gap between the three aspects of the mind nature: between the soul and the lower mind, thus producing at-one-ment between soul and personality; between the lower mind, the soul and the higher mind. for this the race is now ready, and for the first time in the career of humanity the bridging work can go forward on a relatively large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric w

world of phenomena, b. brain and desire impulses, plus emotional reactions, c. brain and mind and the world of thought, d. brain, mind and soul, will be carefully investigated so as to bring the entire equipment of the child, latent or developed, into functioning activity and to unify it into a whole. the third question asks "what is the process of the unfoldment of the intellect in man? how does the higher mind manifest, if at all, in the growing years" it is not possible in the short time at our command to deal here with the history of the progress of mental development. a study of its racial growth will reveal much, for every child is an epitome of the whole. a study, for instance, of the growth of the god-idea in the human consciousness would prove a profitable illustration of the phen

actor into the field of experience. 9. response to the thinker or the soul. with the registration of this response, the man enters into his kingdom. the above and the below become as one. the objective and the subjective worlds are unified. soul and its mechanism function as a unit. towards this consummation all education should tend. practically speaking, except in rare and highly evolved souls, the higher mind does not manifest in children, any more than it did in infant humanity. it can only truly make its presence felt when soul and mind and brain are aligned and coordinated. flashes of insight and vision when seen in the young, are frequently the reaction of their very sensitive response apparatus to group ideas and the dominant thoughts of their time and age, or of someone in their e

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ed by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult maxim that "energy follows thought" we have started upon one formula which relates the heart, the higher head centre, and the solar plexus. b. the subsequent relation of the centres in any one individual to the remainder of the group members, regarding the centres as radiating transmitters of energy to the centres of the other group members. this will result in the forming of seven great centres of energy which will constitute the group centres, fed and enlightened by the energy transmitte

he path or the door into the kingdom of god. this is the symbolical interpretation of the phenomena. as the group approaches nearer and nearer to reality, the pathway or the band of light shortens (symbolically) and in time, when you are expert in this work and when your spiritual nature is truly intensified, you will enter almost immediately into, or through, the disk of blue and become aware of the higher consciousness, or divinity. 5. three things are, at this stage, essential to success: a. the mind must be "held steady in the light" and for this receptive experience all the previous work in meditation has been essential. its positive, attentive activity has been an essential factor in producing the desired mind control. b. the creative imagination, involving as it does the power to vi

to suit the modern mind and needs. d. senior disciples are undergoing a forcing process to enable them more rapidly to take the- 45- discipleship in the new age- volume ii copyright 1998 lucis trust initiation immediately ahead of them. this necessarily brings added strains and risks, sometimes even to the point of death, but also greater spiritual light and life. 4. at the entrance to the way of the higher evolution, which is now more easily to be found, owing to the rapid construction of the antahkarana by enlightened souls functioning upon the physical plane and working desperately to aid humanity. their spiritual desperation is what is needed to provide the required "point of tension" from whence the antahkarana can be built. there is a basic distinction between desperation and pessimi

etween desperation and pessimism. desperation is related to the time element and to a correct and discriminative perception of the need. pessimism is related more to an unjust appraisement of the quality of humanity. all these things are at this time characteristic of the hierarchy. i would remind you that when you think of the hierarchy you think in terms of the masters (as most people do) or of the higher initiates. this is not correct. every accepted disciple is within the periphery of the hierarchy and of its influence, and as i have frequently pointed out all have in some past life taken the first initiation. every disciple has been to bethlehem and has seen the star in the east that star which shines forth in fuller splendour each time another initiation is taken. the difference betw

t of the masters. they are oriented to shamballa; they are relatively unaffected by affairs and happenings in the three worlds, even though that is the sphere wherein their work lies; there is nothing within them to react to these phases of planetary livingness. disciples and all initiates below the third initiation are oriented to the hierarchy. not the council chamber at shamballa or the way to the higher evolution engrosses their attention, but the life of the ashram with which they are affiliated and the way of initiation. this is a useful point to bear in mind. there is much in them which can and will react to qualities and events within the three worlds, and from the angle of the human consciousness life for them is very difficult because the dualism of existence is apt to produce vi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

hich many will pass before long and take their second initiation, and it has let a flood of light into the world a light which will go on increasing for the next thirty years, bringing assurance of immortality and a fresh revelation of the divine potencies in the human being. thus is the new age dawning. access to levels of inspiration, hitherto untouched, has been facilitated. the stimulation of the higher faculties (and this on a large scale) is now possible, and the coordination of the personality with the soul and the right use of energy can go forward with renewed understanding and enterprise. ever the race is to the strong, and always the many are called and the few chosen. this is the occult law. we are now in a period of tremendous spiritual potency and of opportunity to all upon t

m through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of medi

ives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include the lesser, but the purely animal psychic does not include the higher. that between the lowest type of negative mediumship and the highest type of inspired teacher and seer are found a vast diversity of grades, and that the centres are not uniformly developed in humanity. the complexity of the subject is great, but the general situation can be grasped, the significance of the opportunity proffered can be understood, and the right use of knowledge be emplo

cted, and the right interpretation of what he sees and contacts on the plane of illusion, the astral plane, should be cultivated. thus we shall gradually find emerging in the world a large body of trained psychics whose powers are understood and who function on the astral plane with as much intelligence as they function on the physical plane, and who are preparing themselves for the expression of the higher psychic powers spiritual perception and telepathy. these people will constitute eventually a body of linking souls, mediating between those who cannot see and hear on the astral plane because they are the prisoners of the physical body and those who are equally the prisoners of the astral plane, lacking the physical response apparatus- 10- the externalisation of the hierarchy copyright

ive. responsive to desire. civilisation intellectuals. positive. responsive to mind. culture in these you have the two poles which distinguish the race, and it is through the interplay between these two that human activity, progress and development is generated and carried forward. there is another grouping which should not be overlooked. the spiritually minded people of the world are negative to the higher spiritual world as it expresses itself through or calls forth the higher type of desire which we call aspiration. this produces those exponents of the spiritual nature who constitute in the aggregate the church of christ or the world religions in the exoteric sense and in any race or time. positive to this group and giving them the keynote of the culture of their particular age on this

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

ere they are simply transparencies, permitting the full shining forth of the divine nature. an expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the onlooker, and no longer regarding itself as the organ of perception. iii. a re-alignment of the lower sheaths so that the contact with the real man, the thinker, the solar angel, on the higher levels of the mental plane may become complete and continuous. this only becomes possible as the other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly

tood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the higher contact will grow, gradually the downpour of divine love and wisdom into the head centres will be increased until eventually the entire lower man will be transformed, his sheaths will be refined, controlled and used, and he will demonstrate upon earth the powers of director, teacher or manipulator according to the major ray upon which his monad may be found. iv. a series of tests leadin

a simplification of thought. as a consequence of all this, great and fundamental readjustments are going on within the hierarchy itself and within that intervening area of the divine consciousness to which we give the- 9- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust name (as far as humanity is concerned) of the spiritual triad an area covered by the higher mental planes, the buddhic and the atmic levels of awareness and of divine activity. the downpouring avataric stimulation is enabling certain of the masters to take some of the major initiations, and to do so far earlier than would otherwise have been possible. thus a great process of ascension and of spiritual attainment is under way, though as yet only its faint beginnings can be trac

planetary tension it is not life in the three worlds that is the sphere of this tension, but the realm of hierarchical activity. the shift resulting from this point of tension, the "moving" which is its consequence, is in the realm of soul experience and soul awareness. the secondary effect can be noted in the human consciousness by the awakening which has been going on among men an awakening to the higher spiritual values, to the trends and ideologies which are everywhere appearing, and to the clear lines of demarcation which have emerged in the realm of human determinations and objectives. these are all the results of great changes in the field of the higher consciousness and are conditioned by the soul of all things, lying largely in the realm of the anima mundi; of this great sumtotal

as externalising the ashrams of the masters. it is this new approach to life conditions, as a result of the inflow of new energies, which is producing the universal trend towards group awareness, and its highest result in the human family is the taking the first steps towards group initiation. such a thing as group initiation was never heard of prior to the present time, except in connection with the higher initiations emanating from the shamballa centre. group initiation is based upon a uniform and united group will, consecrated towards the service of humanity and based upon loyalty, cooperation and interdependence. in the past, the emphasis was upon the individual, his training and approach to initiation, and his solitary admittance to the temple of initiation. but this individual concen

ALICE BAILEY THE LABOURS OF HERCULES

t-one-ment with psyche, the soul. from that union [22] the three aspects of the soul were born or began to manifest themselves. he began to know the nature of the spiritual will and to use it in the directing of his life. he experienced the workings of spiritual love and became conscious of the need to serve. spiritual mind began to reveal truth to him and he saw the underlying purpose. these are the higher correspondences of the three aspects of the personality, his mind, his emotional nature, and his physical body. we now discover him going through a very peculiar stage. we read in the ancient story that hera (psyche, or the soul) drove him mad. she drove him mad through jealousy and, whilst in that curious state, we read that he slew his children and his friends and everyone connected w

again in aries, only this time with a new focus, a fresh interest and a different vision. he has had held before him the promise that, having achieved certain objectives, he may cease from incarnating and attain the kingdom of the gods; he has learned from experience something of his own essential duality and yearns to cease from satisfying the lower aspect of that duality and to meet the need of the higher, and he is beginning to respond to impulses coming from the world of souls, and to vision group ends and group objectives. now he has to learn to use the- 22- the labours of hercules life force with unselfish intent, and not for the satisfaction of his personal greeds. the three initial impulses in aries three outstanding urges characterize this sign. there is, as we have seen, the urge

us. it is represented by- 40- the labours of hercules two figures, the one male, the other female; one, the positive, spirit aspect, and the other, the negative, matter aspect. the coptic and the hebrew names signify "united, and this is the status of hercules, the aspirant. he is soul and body unified. this was the problem to be wrestled with in the sign gemini. the at-one-ment of the lower with the higher self, of the mortal and the immortal aspects, is the objective. it was this problem that created the devious and prolonged search that hercules undertook, for he was at length attentive to the voice of nereus, the higher self, but sometimes under the illusion and glamor of the lower self. the duality which is emphasized in gemini rims through a large number of the mythological stories

is race the mind faculty and the intellect have been steadily developed. gemini, therefore, has influence in three departments, which concern themselves with human relations. first, it governs all education. it deals with knowledge, with the sciences, and lays the foundation for wisdom. one educator has said that "the ultimate purpose of education is the acquiring of knowledge in order to receive the higher revelation. the unintelligent may receive it, but they cannot interpret it. in this labor, hercules receives an outstanding revelation and in the five stages of his search his education is steadily carried forward. the exoteric ruler of gemini and of the first decanate is mercury for, as alan leo tells us "mercury in the outer world signifies schools, colleges, and all places where teac

ecoming predominantly the world tongue; that the greatest lines of ocean communication start from new york or london, and that both these cities have been world markets and world centers of distribution. mercury, the ruling planet of the sign, is the interpreter, the messenger of the gods. it is worth noticing also in this connection how hercules comes under the influence of two teachers: nereus, the higher teacher, and busiris, the lower or psychic teacher; and thus we again have emphasized both the duality of gemini and its mental quality. when this sign is in evidence as it is now, being a powerful mutable sign, it inaugurates many changes; new ideas flood the world; new impulses make their presence felt; new and undeveloped lines of approach to spiritual truth emerge, and many teachers

AN INTRO TO STUDY OF THE KABALAH

rm, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was deprived at some period of its religious philosophy, which was set apart for a privileged class; while the husk of strict law and tradition was alone offered for the acceptance of the people. the kernel of spiritual philosophy which is lacking in the old testament as a religious book may be the ess

vanished era, which had seen the life-history of races more spiritual than our own and more open to converse with the holy ones of higher spiritual planes. spiritual wisdom can only be attained by the man, or earthly being who becomes able to reach up to the sphere above; a spiritual being above us cannot reach down and help those who do not so purify themselves that they may be fit to rise up to the higher planes of existence. the chief difficulty of the beginner as a student of the kabalah, is to conquer the impressions of the reality and materiality of so-called matter. the kabalah teaches that one must entirely relinquish the apparent knowledge of matter as an entity apart from spirit. the assertion that matter exists, and is an entity entirely different from spirit, and that spirit--t

beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the

the first pair were tempted by samael, the allegorical personality of the lower tendencies, which give the craving to experience earth life and take a part in its continuous changes of force and form. they did what they knew would imperil their purely psychic existence, they sank fully into material forms, they took on the grossness of malkuth, and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought forth bodies like their ow

mah, the spiritual aspirations associated with the supernal triangle of the queen, king and crown. these human principles function upon four worlds--divine, moral, intellectual and emotional respectively: and either of these essences may dominate a man, and they do, in fact, exist in constantly varying proportions. the highest principle overshadows the others, and the central ones may reach up to the higher; or by neglect of opportunities, or by vicious actions, may fall lower and lower, so as to approximate to the seeming matter of the body. as the neshamah draws one to spiritual excellence, so the nephesh leads down to physical enjoyment. in another form of symbolism the kabalist tells us a man has two companions, or guides; one on the right, yetzer ha tob, to good acts, he is from the h

ANALYSIS OF THE 5 6 INITIATION

l three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that hi

e lightening flash portray opposites in harmony and wisdom. this is the conjoining of the ankh and zauir anpin in a h i h v h= 32= the paths and the sephiroth in total. the second adept proceeds to lead a potent prayer that is designed to bring the first formulation of light into the aspirant. the prayer begins "and the \yhla jwr moved upon the face of the waters" the prayer is an invocation unto the higher. 6 the hands of the aspirant are then unbound and the lesson of humility is again reinforced deeper; once in the twenty-one hours of darkness and now. the chains are placed around tud, the neck region. this is a scolding of death, for it will be remembered that tud prevents the lower will from uniting with the higher will. the aspirant the candidate hangs on the black cross of suffering

of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself and therefore a fitting recipient of the flashing light, glowing brilliance, purity and balanced power. all kneel. the higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and

. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris has risen. now, the chief adept is osiris glorified. the chief stands as the new adept who has risen. the higher genius 9 has descended into rtk and is now available to the new adept. the great work must still be accomplished, but now it is possible. the pastos is empty for it will never be wanted again. in the southeast and the northeast are the minutum mundum; the serpent and the flaming sword are on the altar and the beautiful mountain of sacred initiation, abiegnus. the risen osiris sees the e

ARADIA GOSPEL OF THE WITCHES

f the book, entitled the unpublished legends of virgil. london, elliot stock.diana as giving beauty and restoring strength.diana hath power to do all things, to give glory to the lowly, wealth to the poor, joy to the afflicted,beauty to the ugly. be not in grief, if you are her follower; though you be in prison and in darkness,she will bring light: many there are whom she sinks that they may rise the higher.there was of old in monteroni a young man so ugly that when a stranger was passing through thetown he was shown this gianni, for such was his name, as one of the sights of the place. yet,hideous as he was, because he was rich, though of no family, he had confidence, and hoped boldlyto win and wed some beautiful young lady of rank.now there came to dwell in monteroni a wonderfully beauti

h sources the magician relies not on favour, aid, or power granted by eithergod or satan, but simply on what he has been able to wrench and wring, as it were, out of infinitenature or the primal source by penance and study. i mention this because a reviewer hasreproached me with exaggerating the degree to which diabolism introduced by the church since1500 is deficient in italy. but in fact, among the higher class of witches, or in their traditions, it ishardly to be found at all. in christian diabolism the witch never dares to threaten satan or god, orany of the trinity or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a grea

ARCHANGELIC FORCE ON THE PATHS

mportant in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferred in both directions on the paths, the archangelic rulers fall into a separate classification. this archangelic ruler will respond to hierarchial order on both the lower sephiroth and the upper sephiroth. however, its nature will be in keeping with the great work by only utilizing the above sephiroth. 4. the adept may wish to light up the \yyj u in t

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

erived its templar element from something unspecified at lyons which is referred to 1738. the utmost variety of statement will be found, moreover, as to the content of the clermont rite, the templar character of which has been also challenged. it is proposed otherwise that the chapter was founded on a scale of considerable magnitude, that it was installed in a vast building, and that it attracted the higher classes of french freemasons, which notwithstanding it ceased to exist in 1758, being absorbed by the council of emperors established in that year for the promulgation of a different grade system. i am in a position to reflect some light for the relief of these complications by reference to dutch archives which have come to my knowledge. the date of the chapter's foundation remains unce

BEHOLDERS OF NIGHT

er, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in l

secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of saturn is relative to darkness in that the initiate moves through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be c

BLAVATSKY H P ANTHROPOGENESIS

lso subordinate, in turn, to each of the seven "mystery-gods" of the planets "the seven higher make the seven lhas create the world" states a commentary; which means that our earth, leaving aside the rest, was created or fashioned by terrestrial spirits, the "regents" being simply the supervisors. this is the first germ, the seed of that which grew later into the tree of astrology and astrolatry. the higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; but they are prior to them. soma and

ods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol. 2, page] 58 the secret doctrine. whose esoteric interpretations may differ from our own- we shall have to explain to them the foregoing by certain passages in their own exoteric books, namely, the puranas. in the allegories of the latter, brahma, who is collectively the crea

eric sat, the universal soul* as occultism[[footnote(s* this has in esotericism a direct bearing upon the seven principles of the manifested brahma, or universe, in the same order as in man. exoterically, it is only four principles* demons is a very loose word to use, as it applies to a great number of inferior- i.e, more material- spirits, or minor gods, who are so termed because they "war" with the higher ones; but they are no devils* the same order of principles in man- atma (spirit, buddhi (soul, its vehicle, as matter is the vahan of spirit, and manas (mind, the third, or the fifth microcosmically. on the plane of personality, manas is the first[[vol. 2, page] 59 the bodies of brahma. teaches- is at the root of self-consciousness, will understand the reason why. the so-called "demons

considerations, based on greed of power and ambition, allowed the masses to remain in ignorance of great truths; and the same causes led the initiates among the early christians to remain silent, while those who had never known the truth disfigured the order of things, judging of the hierarchy of "angels" by their exoteric form. thus as the asuras had become the rebellious inferior gods fighting the higher ones in popular creeds, so the highest archangel, in truth the agathodaemon, the eldest benevolent logos, became with theology the "adversary" or satan. but is this warranted by the correct interpretation of any old scripture? the answer is, most certainly not. as the mazdean scriptures of the[[footnote(s* the same idea is found in the first four chapters of genesis, with their "lord" a

the help of bel (the sun) and ishtar (venus. this is regarded as a contradiction by the assyriologists, but is simply metaphysics in the esoteric teaching. there is more than one interpretation, for there are seven keys to the mystery of the fall. moreover there are two "falls" in theology: the rebellion of the archangels and their "fall" and the "fall" of adam and eve. thus the lower as well as the higher hierarchies are charged with a supposed crime. the word "supposed" is the true and correct term, for in both cases it is founded on misconception. both are considered in occultism as karmic effects, and both belong to the law of evolution: intellectual and spiritual on the one hand, physical and psychic on the other. the "fall" is a universal allegory. it sets forth at one end of the la

BLAVATSKY H P COSMOGENESIS

rom the revelation of such a purely philosophic doctrine, as, e.g, the evolution of the planetary chains" the danger was this: doctrines such as the planetary chain, or the seven races, at once give a clue to the seven-fold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to sevenfold occult forces- those of the higher planes being of tremendous power. so that any septenary division at once gives a clue to tremendous occult powers, the abuse of which would cause incalculable evil to humanity. a clue, which is, perhaps, no clue to the present generation- especially the westerns- protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nev

ted by the negatives of all those most abstract attributes which men feel rather than conceive, as the remotest limits attainable by their power of conception. the stage described in stanza ii. is, to a western mind, so nearly identical with that mentioned in the first stanza, that to express the idea of its difference would require a treatise in itself. hence it must be left to the intuition and the higher faculties of the reader to grasp, as far as he can, the meaning of the allegorical phrases used. indeed it must be remembered that all these stanzas appeal to the inner faculties rather than to the ordinary comprehension of the physical brain. stanza iii. describes the re-awakening of the universe to life after pralaya. it depicts the emergence of the "monads" from their state of absorp

s modern science confesses, entirely elude the instru[[footnote(s[[footnote continued from previous page] lated by kashinath trimbak telang, m.a; edited by max muller) whatever meaning various schools may give the term, sattva is the name given among occult students of the aryasanga school to the dual monad or atma-buddhi, and atma-buddhi on this plane corresponds to parabrahm and mulaprakriti on the higher plane* amrita is "immortality* see commentary no. 1 to this stanza[[vol. 1, page] 70 the secret doctrine. ments of the laboratory, and which even the mind cannot grasp, although it can equally little avoid the conclusion that these underlying essences of things must exist. fire and water, or father* and mother, may be taken here to mean the divine ray and chaos "chaos, from this union w

iquity. it is only by some sects in china that he is anthropomorphized and represented with female attributes* when, under his female aspect, he becomes kwan-yin, the goddess of mercy, called the "divine voice* the latter is the patron deity of thibet and of the island of puto in china, where both deities have a number of monasteries (see part ii. kwan-shai-yin and kwan-yin[[footnote(s* hence all the higher gods of antiquity are all "sons of the mother" before they become those of the "father" the logoi, like jupiter or zeus, son of kronos-saturn "infinite time (or kala, in their origin were represented as male-female. zeus is said to be the "beautiful virgin" and venus is made bearded. apollo is originally bisexual, so is brahma-vach in manu and the puranas. osiris is interchangeable with

finite totality, the manifested one, or the periodical, manvantaric deity, emanates; and this is the universal mind, which, separated from its fountain-source, is the demiurgos or the creative logos of the western kabalists, and the four-faced brahma of the hindu religion. in its totality, viewed from the standpoint of manifested divine thought in the esoteric doctrine, it represents the hosts of the higher creative dhyan chohans. simultaneously with the evolution of the universal mind, the concealed wisdom of adi-buddha- the one supreme and eternal- manifests itself as avalokiteshwara (or manifested iswara, which is the osiris of the egyptians, the ahura-mazda of the zoroastrians, the heavenly man of the hermetic philosopher, the logos of the platonists, and the atman of the vedantins* by

BLUE EQUINOX

t or the method of the practice: the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all the art and craft of human love shall serve you as an hieroglyphic: for it is written that that which is above is like that which is below: and that which is below is like that which is above. therefore also doth it behoove you to take well heed lest in any manner you fail in this business of purity. for though each act is t

ngs what your own body of light is to your own material form. now it will occur to you in these travels that you come to many gates which you are not able to pass. this is because your body of light is itself as yet not strong enough, or subtle enough, or pure enough: and you must then learn to dissociate the elements of that body by a process similar to the first, your consciousness remaining in the higher and leaving the lower. in this practice do you continue, bending your will like a great bow to drive the arrow of your consciousness through heavens ever higher and holier. but the continuance in this way is itself of vital value: for it shall be that presently habit herself shall persuade you that the body which is born and dieth within so little a space as one cycle of neptune in the

m i. 7 .not this, not this. a hindoo phrase used in the practice of rejecting all thoughts as they arise. liber clxv 167 eyes half closed, fixed on nose. shut them about the middle of the meditation and turned them to ajna. very few invading thoughts. presently all became brilliant light, with which i became identified. realization of oneness. no doubt remained that this was indeed the union with the higher self. then again arose the question .what about the others when this state subsides again. then it seemed that a voice spoke clearly to the brain, saying .truly when united so thou art one with the holy guardian angel that speaks unto thee now. therefore worry no more about attaining. in future it is thy work to see that not only the part attain, but that other parts, those that are cal

ccess to, but instruction in, the whole body of hidden knowledge preserved in the sanctuary from the beginning of its manifestion. in the lower grades the final secrets are hinted and conveyed in symbol, beneath veil, and through sacrament. in this way the intelligence of the initiate is called into play, so that he who well uses the knowledge of the lower grades may be selected for invitation to the higher, where all things are declared openly. 2 they become partakers of the current of universal life in liberty, beauty, harmony, and love which flames within the heart of the o.t.o, and the light of that august fraternity insensibly illuminates them ever more and more as they approach its central sun. 3 they meet those persons most complemental to their own natures, and find unexpected help

icted to members of the ix; but it may be administered to members of the viii and vii in special circumstances by favour of the national grand masters general, and even in particular emergency to members of lower degrees. 6 in the v all members are pledged to bring immediate and perfect relief to all distress of mind, body, or estate, in which they may find any of their fellows of that degree. in the higher degrees the bonds of fraternity are still further strengthened. the order thus affords a perfect system of insurance against every misfortune or accident of life. 7 members of the ix become part proprietors of the estates and goods of the order, so that the attainment of this degree implies a return with interest of the fees and subscriptions paid. 8 the order gives practical assistance

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

veryday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. many are confused "which technique is best "why am i getting nothing out of it "am i doing it right" so, what is meditation? quite simply it is a listening. listening to the higher self or, if you prefer, the inner self, the creative force, the higher consciousness; even the gods themselves. it can be all of these. properly used, meditation opens the door to individual growth and personal advancement. of all the techniques of advancement in the psychic and spiritual fields, meditation is by far the most effective. coinciden-tally, it is also the most simple. and i

u, these vital psychic centers the chakras begin to open in successive order. on a conscious level, consider the total consciousness as a sort of sandwich. on one side you have the conscious mind. this is the mind that is concerned with your everyday world and activities and your physical/material being. it is your waking state of consciousness. on the other side of the sandwich is what is called the higher consciousness, or the super-consciousness. this is your higher self mind. it is concerned with your spiritual well-being and retains your universal memory. in the center is that which is often called the subconscious mind. it is passive and is largely subordinate to the conscious mind primarily because it has been made so. it rules the realm of the involuntary body functions; memory; re

o relate to your conscious mind, which is oriented towards the gross physical/material world. when you look up, you tend to relate to your higher, spiritual consciousness and the realm beyond the physical. the natural tendency to place your attention in the manner that you focus your eyes, is used to aid your meditation in what is called the third eye meditation technique. do you want to focus on the higher self? then by using your natural tendencies, simply focus your eyes and your attention upward and inward to the third eye; a spot about one inch above the brow line and one inch inside the surface of the forehead. posture meditation should be comfortable and secure. therefore your posture should be comfortable and secure. you may choose any position you like so long as you make sure to

deeper and ever deeper into the third eye. abandon the unreal material world; the ego self. it is only when the materialistic ego self is transcended that you can find the door to the inner kingdom and your higher self. give yourself to it. yield to the magnetic pull from above. you don't need to pray or visualize to make anything happen. just relax and let yourself flow inward and upward toward the higher power. whatever sensation, inner light or sound, comes your way, move into it and through to the source from which it comes. don't become fascinated or frightened by the phenomena. don't become deluded into thinking you are "becoming psychic. whatever you see, give yourself to it and move ever upward, ever inward, into and through. you may have a difficult time keeping the conscious min

r spiritual mind. we now know this part of our mind or consciousness as the super-conscious. are dreams important? the mere fact that they occur gives them a certain importance. no facet of your existence is totally trivial. however, when you consider the source of your dreams, the great importance of them becomes increasingly clear. for many people the dream state is the only medium available to the higher mind for it to reach the consciousness. thus every night it is busy trying to get its message across. your higher self is expending a lot of time and effort in forming and transmitting dreams; the least you can do is try to understand what the message is. dream interpretation and symbology you have probably spent countless hours trying, unsuccessfully, to decipher the seemingly senseles

CASE PAUL F THE BOOK OF TOKENS

art of the corporeal intelligence, by being impressed upon the cells of the brain while sleep inhibits sensation. it is in this way that one seeking the solution of a problem so often finds the answer on waking. it is not unconscious cerebration in the sense in which that term is generally employed, although of course there is brain-activity; but that activity is the recording of impressions from the higher planes" 5 "days "seas, and "times" are all represented by the one hebrew noun, yawmim, i m i m, which has the value 100. 6 this paragraph refers to the attribution of the planet jupiter to kaph. the hebrew name for this planet is tsedek, tz d q, signifying "righteousness, equity, or prosperity [111] the meditation on lamed* 1 i am the goad of action, which impelleth and directeth the gr

a little below it, and at the solar plexus. it is by imagination that the serpentforce in these centers is raised so that the poisonous scorpion becomes the eagle of aspiration. psychologists know that in primitive minds the chief outlet of imagination is erotic, and this erotic tendency is never eliminated, even in the highest aspirations. all that is changed is the mode of expression, although the higher forms bear little outward resemblance to the crudities of gross imagination, so that we do not always find it easy to recognize the fundamental identity "you must wholly alter your conception of sex in order to comprehend the ancient wisdom. the story of the fall should be sufficient to afford a clue. not until after the fall were adam and eve ashamed, and all our false sex modesty is t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

mple spell, using items from your kitchen cupboard, or performing a complicated group ceremony, the source of the power behind it is the same. every spell or ritual involves channelling the life force that runs through all forms of existence and transforming it into higher spiritual energies. these spiritual powers include our own evolved self, which some say is formed through many lifetimes, and the higher divine cosmic energies, such as a supreme god or goddess, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive resu

, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and seite 23 wicca01.txt hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the power has reached a climax, unclasp your hands and with a final call, above! raise them straight above your head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground and let a

minds for the good of all, and for trance work have other experienced witches or mediums to guide you and help you to centre. the gods themselves can offer protection when you are performing rituals. in formal magick, the guardians, or devic lords of the watchtower, are invited to guard the four directions of a magical circle. the term deva in sanskrit means 'shining one, and the devas represent the higher forms, akin to angels, who watch and direct the natural world. they communicate with people by psychic 'chanelling' and rule over the beings associated with the four elements, fire, air, water and earth. in less formal practices, either archangels or pillars of light may be visualised in the corners of the room to offer protection at a time when a person is opening then-psyche to the co

g or a sudden burst of energy and enthusiasm is needed. white is a good colour for work involving rites of passage, especially for birth, marriage and welcoming new family members by marriage or adoption. use white also for protective magick, for replacing darkness with light, in meditation, for goddess-focused rituals, for increasing spiritual awareness and contact with spirit guides, angels and the higher self. white contains both solar and lunar energies and is often used for altar candles. you can substitute white for any other colour. white candles can be used on any day of the week, though they are associated with monday in the goddess aspect and sunday and the sun for life force magick. red red, the colour of mars, the planet and god of war, represents action, power, determination

it acts as a physical and emotional energiser. ruled by mars. holy thistle holy thistle is effective for treating all liver, gall-bladder and spleen problems, even helping livers damaged by alcohol or hepatitis. it counters appetite loss and relieves menopausal symptoms. it is, however, mainly a protective herb, used to keep away all negativity. it is an aid to any spiritual work or contact with the higher self and angels or spirit guides. it encourages altruism. ruled by mars. hops a gentle, safe but powerful sedative, hops are also used in treating insomnia and nervous tension, and internal spasms triggered by stress. hops will calm the entire nervous system and so can be used to treat coughs, bladder and liver problems aggravated by stress, bowel disorders with an anxiety component, fo

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

and images in the interpretation of religion (philadelphia: fortress press, 1986, p. 7. 6. david d. hall, ed, lived religion in america: toward a theory of practice (princeton: princeton university press, 1997, p. vii. 7. henry mitchell, for example, writing in 1975, argued that conjure represented the "low religion" of black america, as it was "contrary to the belief system and ethical rules of the higher tradition" of christianity. more recently, a historian of slavery has argued that hoodoo, the vernacular term for black supernatural practices "represents the legacy of the african worldview divorced from its proper religious context" the magic-religion dualism is also reflected black magic page 96 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2

CHRONOLOGIA RORISPERGIUS

first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher ranks of the priesthood. wrote an account of the egyptian priesthood preserved by porphyry on the sanctity and symbolical secrets of ancient egypt. 60-80 (n.t) acts of the apostles. 68 destruction of qumran community (dead sea scrolls. 70 (n.t) gospel of mark. 70 destruction of the second temple in jerusalem by the forces of emperor vespasian. 2 enoch, or the slavonic apocalypse of enoc

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

oned with a wall that was so firm and thick that i myself counted three hundred and sixty passes over. on the other side of the wall was a fine meadow with certain little gardens, in which grew strange, and to me unknown, fruits; and then again there was an inner wall about the tower. the tower itself was just as if seven round towers had been built one by another, yet the middlemost was somewhat the higher, and within they all entered one into another, and had seven storeys one above another. being come in this way to the gates of the tower, we were led a little aside by the wall, so that, as i well observed, the coffins might be brought into the tower without our taking notice; of this the rest knew nothing. this being done, we were conducted into the tower at the very bottom, which alth

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

lludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r. et a.c. the qabalistic cross is done in unison. this indicates our unity as one body of christ under the light divine. it is also a symbol of bringing forth and invoking the higher genius. there is a much more hidden meaning in the symbology of the cross as it relates to corpus cristi and the solstice. the cross is a symbol of the invisible middle pillar. this is covered in early order documents "the law of the convoluted revolution of the forces" the cross relates to the central axis of the l that receives the rays of the a. remember, in our system, it is this ax

name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the s

COSIMANO CHARLES ELEMENTARY PSIONICS

the name down on a small piece of paper while holding the image of the person in your mind. now hold the pendulum over the picture or name and go down the list of activities, noting which ones make the pendulum swing. after you have done this, hold the pendulum over the center point of the number chart and go down the new list, one desire at a time, noting the number that the pendulum swings to. the higher the number, the greater the interest. with this information in hand, you may pursue the grand seduction with more confidence because you already know what buttons to push. using the pendulum as a gauge to test your thought-forms the last chapter taught you how to make and use thought-forms. but the problem with thought-forms is that you have a hard time knowing if they have hit the targ

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

frequencies and dimensions at the same time. i know these can be strange concepts to those hearing them cold, but our real potential and our perceived potential are light years apart, as we are going to realise in the amazing years that are to follow. if, therefore, there is a frequency 'net' thrown around this planet, a blocking, imprisoning vibration, which prevents us from interconnecting with the higher levels of our consciousness and potential, we cease to be 'whole. we become delinked from 'the father. with the knowledge held on the fourth dimension, this would not be the miracle it might at first appear. blocking frequencies are already used here on earth, never mind by more technologically advanced civilisations. during the period of the soviet union, they created an information pr

traterrestrials from entering this space-time reality. there are lots of maybes and so much more to know and understand. jamming frequency, closing the dimensional gateways, perhaps both- the precise cause of the prison doesn't matter for what i am saying in this book. all we need to remember is that an extraterrestrial force from the fourth dimension created an information prison by blocking off the higher levels of human consciousness. the veil came down. a veil of tears. we were, in effect, put into spiritual and mental quarantine. if such a jamming vibration were thrown around our planet, or even the solar system and further afield, our potential would be confined to the levels of consciousness which are within the imprisoning frequency. any consciousness and knowledge held on higher f

ect, put into spiritual and mental quarantine. if such a jamming vibration were thrown around our planet, or even the solar system and further afield, our potential would be confined to the levels of consciousness which are within the imprisoning frequency. any consciousness and knowledge held on higher frequencies outside this vibratory prison would be denied to us. we would become delinked from the higher levels of our own consciousness. we would be, in the words of the ancient books 'lost souls' delinked from 'the father. i have used the following analogy many times, but i think it sums it up pretty well: you are a spaceman on the moon. you are receiving information through your eyes and ears from the world immediately around you. you are also receiving information about the wider pictu

est have seen their vibratory rate fall under the influence of events, religions, and general programming which has encouraged them to close down their minds and therefore reduce their vibratory rate. this has created a vibratory gap- for some a chasm- between their lower levels of consciousness inside the blocking frequency (the lower self) and their infinite potential outside of that frequency (the higher self. within the prison was this physical level and some non-physical levels to which we return between incarnations. the rest of creation has been denied to most people. you might see it as the human race living out its existence inside a box with the lid held down. we sit in the dark, believing that our potential, and creation in general, is limited to what is within that box, within

ld not have created this experience. the problem and the solution begins and ends with the self. if we all find love for ourselves, that is the reality we will create for ourselves and, together, that is the reality the collective mind will create. when we do that, the luciferic consciousness will no longer affect us, because we will no longer attract the experiences it provides. when viewed from the higher levels of understanding, the luciferic consciousness, horrific as it may be in the physical 'here and now, is actually an experience we have created as a mirror for us to face the collective imbalances within the human mind and, in doing so, remove them. if we see it that way, it becomes a positive experience at least in outcome. sources 1 barbara marciniak, bringers of the dawn (bear&

DAVID ICKE CHILDREN OF THE MATRIX

this one little solar system in one galaxy? we do? in that case i have some seafront property in the gobi desert you might like to buy. very large beach, too. the llluminati bloodlines through the 1990s, as i researched the way the world is controlled and manipulated today, it was clear that for some reason the ruling families and their offshoots were obsessed with interbreeding with each other. the higher you go in the hierarchy the more this genetic obsession prevails. when you follow these bloodlines back into history, you find that they have always interbred with themselves. the bloodlines of the 43 american presidents from george washington to george w. bush go back to european royal and aristocratic families who have famously interbred and still do to keep the gene pool "pure. their

, disk-shaped aerial craft. these craft are described at length in many ancient vedic texts, including the bhagivad-gita and the ramayana. the naga race is related to another underworld race, the hindu demons, or rakshasas. they also possess, as individuals "magical stones, or a 'third eye' in the middle of their brows, known to many students of eastern mysticism today as a focal point for one of the higher chakras, or energy channel-points, of the human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form

a very long list of other texts, like the ramayana, describe a horrific war between the indian peoples and the atlanteans. they fought in the sky using the flying vehicles they call vimanas while the atlanteans used their "vailixi. the indian accounts even describe a battle between them on the moon and this supports the claims of people like arizona wilder, a mind-controlled slave who worked for the higher levels of the illuminati. she claims that the reptilians and the blondhaired, blue-eyed, nordics, fought ancient battles on the moon and mars, as well as the earth. all this happened during the pre-cataclysmic atlantean/lemurian "golden age" and this underpins the stories of how the once great and mighty the unholy alliance 103 atlantis came to an end amid high-tech war and catastrophe

mmensely powerful force and this is one reason for their obsession with the "trinity. new agers and others talk about the need to balance 106 children of the matrix male and female and they are right. but we lose the plot if we don't understand that there are different levels of this fusion. you can fuse the negative aspects of both energies to create a malevolent "third force" or you can balance the higher frequencies of male and female, so creating a positive third force. the world around us is, in fact, the manifestation of the negative balance and interaction of these energies. we are led to believe this is a male-dominated world, but that is only on the surface. behind the scenes it is really controlled by the negative expression of female energy. the extreme male energy is "out there

ans are intuitive or paranormal creatures. they live underground because of the sun. the radiation of the sun diminishes the production of seratonin and as seratonin is necessary for the stimulating of the pituitary gland or pineal gland to produce melotonin, they better stay underground. melotonin is indispensable for life. the more melotonin, the more life. the more intuition/paranormal you are the higher production of melotonin."47 draco= dracula this is where part of the symbolism in the story of dracula originates. it was written by the irish author bram stoker and published in 1897. stoker probably knew the score after years of research into the countless vampire legends. as a history channel documentary about stoker confirmed, there is no part of the world and no era of history that

DAVID ICKE THE BIGGEST SECRET

senter was astounded becauseshe had seen the interviewees hands turn reptilian. the male presenter also told me ofan experience a policeman friend had while making a routine visit to an office block inaurora, near denver, colorado. the policeman had commented to an executive of oneof the companies on the ground floor of the extreme nature of security in the building.she told him he should look at the higher floors if he wanted to know how extensive itreally was. she also pointed to a lift which only went to certain floors at the top of thebuilding and, as they chatted, she told him of something she had seen some weeksearlier. the lift had opened and a very strange figure had emerged. he was white to thepoint of being albino, but he had a face shaped like a lizard and his eye pupils werever

s inspired by prince vlad iii oftransylvania-wallachia, a chancellor of the court of the dragon in the 15th century. theprinces father was called dracul within the court. dracul= draco. wherever they went,the babylonian brotherhood created their own mystery schools to manipulate thepopulation into believing a nonsense and into giving away their power through superstitionand fear. at the same time the higher levels of these pyramid structures communicated theadvanced knowledge to those who would serve the reptilian agenda. where other non-reptilian initiation schools existed, they were infiltrated and taken over by the babylonianpriesthood. mystery schools have been around for tens of thousands of years, probablyhundreds of thousands, and they are used to pass on advanced knowledge to those

se isseen, quite rightly, as the union and balance of the male and female, the yang (male)and yin (female. the idea of tantric sex is to stimulate the sexual energy held in thebase of the spine, the kundalini energy as it has become known. this was symbolisedas uncurling serpents and in tantra the participants control and delay orgasm totransform the kundalini from its original state (ching) into the higher energy (chi) andfinally its highest expression (shen. this is done by raising the energy up the spine anddown again until it has reached a vibratory state that can reconnect the person with thecosmos. by the end of this book you will see the importance of this and its scientificbasis. when the kundalini explodes into your energy field as it did with me in 1990-91,it can blow you away me

under another name and the company ofjesus or jesuits are based on the same structure as the templars with the same goal. thejesuits and the knights of malta are esoteric secret societies which hoard and use thesecret knowledge while outwardly claiming to be roman catholic and christian.they are doing exactly the same as the templars did at the time of the crusades andtogether they control, with the higher levels of freemasonry, the v atican, the pope andthe roman catholic church. in other words, they control both sides, the esotericunderground and the church which condemns this very same underground as evil. thusthey control the game and the ultimate outcome of the game- unless we wake up fast.an obvious example of this came after the papal purge on the templars. in 1312, alllands and pr

need, in fact, to carry out and cover up yourrituals and crimes against humanity. it is not that researchers see satanists everywhere.the ratio of them in leading positions is very high because thats the way it is meant tobe. the satanic networks control the system and so they ensure that there is a far, far,higher ratio of satanists in positions of power than there are in the general population.the higher you go up the pyramids, the more satanists you find. most of the non-satanists are filtered out before they reach those levels. the result of all this for thechildren involved is beyond the imagination of anyone who has not experienced thelevel of trauma that they must suffer. the singer, joan baez, sings a song aboutrecalling childhood abuse as the amnesiac barriers begin to fall, the

DAVIDSON DAN SHAPE POWER

iously fits the free energy definition of a small force (sound in this case) releasing enormous quantities of aetheric force with the source of the energy being matter. this was done in water with a base frequency that keely asserted was 42,800 hz (cycles/second. whether this frequency is accurate is open to debate since a small error in measuring the lower frequency would produce large errors in the higher harmonics and who knows what keely used for a frequency standard. keely generated this ultrasonic frequency using lower frequencies in the audible sound octaves. ultrasonic and higher frequencies can be produced by taking into account the fact that any vibrating object also produces harmonics of a fundamental tone. by judiciously combining various fundamentals at lower sonic frequencies

ency standard. keely generated this ultrasonic frequency using lower frequencies in the audible sound octaves. ultrasonic and higher frequencies can be produced by taking into account the fact that any vibrating object also produces harmonics of a fundamental tone. by judiciously combining various fundamentals at lower sonic frequencies, keely could increase the amount of energy being pumped into the higher harmonics since the energy of the harmonics would add vectorially. 2.2.3.1 duplication of water aetherialization in 1965 an acquaintance of mine, a nuclear chemist, was doing experiments with ultrasonics. the setup is shown in figure 2.2.3.1-1. the object of the experiment was to set up a standing wave in a column of water and force particulate suspensions in the water to collect at nod

n materials of differing orgone absorption are adjacent. environmental conditions would also affect the oraccu. it worked best in dry arid rooms or climates. moisture, being highly attractive to orgone, would dampen (pun intended) the ability of the oraccu to function at its peak efficiency. a combined layer of organic and metal formed one "fold" of the oraccu as reich termed it. the more layers, the higher-powered the oraccu would be; as many layers would create intense concentrations of orgone. because of this, reich warned that oraccus with more than three folds should be handled only by a trained medical practitioner. 2.3.4 constructive biological effects of orgone energy reich and his associates and many followers and experimenters of reich's ideas have tabulated a host of biological

5.1 initial tests with clairvoyants in august of 1995, i conducted tests with clairvoyants and clairsentients (sensitives) to get more information to corroborate my experience; namely, is there some type of energy field near the earth and what are it characteristics? these first tests were conducted without telling the sensitives of my experience or of the energy field. they were asked to examine the higher/finer energy levels near the earth's surface and determine what they could sense/see. results from the tests with the sensitives are as follows: there is an apple green colored energy field at the surface of the earth with waves going through this energy field. the energy color was close to the color of a granny smith apple. clairvoyants said the green energy was difficult to see in bri

DIABOLUS

une 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, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

calling forth of spirits into tactile and sometimes visible appearance or presence. usually spirits are evoked inside an equilateral triangle of the art (q.v) beyond the limit of the protective magick circle that surrounds the magician. evoke: 1) from the french language from the latin "e" meaning "out" and "vocare" meaning "to call" thus literally meaning "to call out" 2) to bring an entity from the higher planes into your field of awareness. exarp: pronounced "ehx-ahr-pay" it is the enochian (q.v) name for the spirit of air. exorcise: from the old french from the latin from the greek "ex" meaning "out" and "horkizein" meaning "to make one swear" from "horkos" meaning "an oath" to drive out. exorcism rituals remove (drive out) unwanted entities and influences (such as supposed evil spirit

attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower self. here the word is used to indicate the personal identity of a living being, it's feelings, it's thoughts, impulses, memories, and sense of self, i.e. awareness. the astral star teaches that we do not have things called souls, but rather, we are souls. spirit: 1) the highest level of the psyche (q.v. 2) the fifth magickal element (q.v) or other being which i

ions of this theory. see ha-oh-lahm. world tree: a myth of many different world religions. the great tree at the axis of the world that was believed in shamanism (q.v) to hold up the heavens with it's branches and provide a frame work for the entire universe- x- no "x" terms listed- y- yeh-chee-dah: psychic center just above the head, it is also the deepest level of the subconscious. also called "the higher self" yeheshuah: the pentagrammaton (q.v. the name given to jesus by christian kabbalists during the renaissance, who used it as the supreme word of power (q.v) in their magick and worship. they intended it replace the tetragrammaton (yhvh (q.v) of the jews. yesode: hebrew for "foundation" pronounced "yea-sohd" the ninth (9th) sephirah (q.v) on the tree of life (q.v. yetzirah: the third

DION FORTUNE MYSTICAL QABALA

uman race, and although the church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul's approach to god and developed a characteristic yoga of their own, closely akin to the bhakti yoga of the east. the literature of catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psychology thereof, thus revealing the poverty of a system which does not avail itself of the experience of tradition. 17. the bhakti yoga of the catholic church is only suitable for those whose temperament is naturally devotional [page 6] and who find their readiest expression in loving self-sacrifice. but it is not ever

eless in the case of the great majority) and prevents a start from being made. 3. for a system of spiritual development to be applicable in the west it must fulfil certain well-defined requirements. to begin with, its elementary technique must be such that it is readily grasped by minds that have in them nothing of the mystic. secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such

scipline and experience which the lords of karma consider we need in this incarnation, and that we shall not advance the cause of our evolution by avoiding or evading it. i have seen so many attempts at spiritual development that were simply evasions of life's problems that i am suspicious of any system which involves a breach with the group-soul of the race. nor am i impressed by a dedication to the higher life which manifests itself by peculiarities of clothing and bearing and by the manner of cutting, or omitting to cut, the hair. true spirituality never advertises itsel. 5. the racial dharma of the west is the conquest of dense matter. if this were realised it would explain many problems in the relationships of west and east. in order that we may conquer dense matter and develop the co

ystems of mystical qabala page 12 comparative religion we find that all the illuminati are in agreement upon this point. all men and women who have had practical experience of the spiritual life tell us that they are taught by [page 14] divine beings. we shall be very foolish if we altogether disregard such a cloud of witnesses, especially those of us who never have had any personal experience of the higher states of consciousness. 4. there are some psychologists who will tell us that the angels of the qabalists and the gods and manus of other systems are our own repressed complexes; there are others with less limited outlook who will tell us that these divine beings are the latent capacities of our own higher selves. to the devotional mystic this is not a point of any great moment; he get

cean pour into the lagoon. the aspirant who uses the tree as his meditation-symbol establishes point by point the union between his soul and the world-soul. this results in a tremendous access of energy to the individual soul; it is this which endows it with magical powers. 17. but just as the universe must be ruled by god, so must the many-sided soul of man be ruled by its god-the spirit of man. the higher self must dominate its universe or there will be unbalanced force; each factor will rule its own aspect, and they will war among mystical qabala page 15 themselves. then do we have the rule of the kings of edom, whose kingdoms are unbalanced force. 18. thus do we see in the tree a glyph of the soul of man and the universe, and in the legends associated with it the history of the evoluti

DION FORTUNE PSYCHIC SELF DEFENSE

is essentially practical. what then can be done when a non-human has to be faced and dealt with? it must be clearly realised that any mating between a human and a non-human is a hopeless proposition. in the first place, it can only be the preamble to a divorce, because non-humans are promiscuous in their sexual habits; and, secondly, there is nothing in the nature of a non-human that can satisfy the higher aspirations of the human. we must not allow the human form to mislead us as to the existence of a human soul. a non-human is a pet animal, not a fellow-creature. that, frankly, is the only possible ground upon which they can be approached. if we expect no more of them than we should of a pet bird, if we manage them as we should manage a kitten, we have got as near to the solution of the

"charms that work" one of two things is certain. either they do not work at all, in which case one is wasting one's money on them; or they work by means of some power with which they have been charged. what is the nature of that power, and did the persons who made the charm or talisman really know what they were about? did they take the precaution to bind the baser aspect before magnetising with the higher aspect? these are the elementary precautions of the practical occultist who has been properly trained. did the maker of the talisman know them? again, one buys second-hand books on magic. who was the previous owner and for what purposes were these books used? or one buys a new book which has been brought out by some occult school for propaganda purposes. these books are often magnetised

. or "you don't love me, therefore i hate you. the attraction you have for me is hypnotic" it must be borne in mind in assessing these charges that a trained occultist, especially if of high grade, has an exceedingly magnetic personality, and this is apt to prove disturbing to those who are unaccustomed to high-tension psychic forces. for whereas the person who is ripe for development will unfold the higher consciousness rapidly in the atmosphere of a high-grade initiate, the person who is not ready may find these influences profoundly disturbing. an adept who allows unsuitable persons to enter his magnetic field is blameworthy for his lack of discrimination and discretion, but he cannot justly be charged with abuse of occult powers. he emanates force involuntarily and cannot help himself

t his disposal, but for the person whose interest is primarily in occult matters, and who comes to the study of the subject unequipped with the technicalities of psychology and psycho-physiology, two sciences of which at least a working knowledge is exceedingly necessary in the pursuit of practical occultism. in the course of an incarnation the mind is built up on the foundations of the traits of the higher self, or individuality, which is the immortal soul that develops in the course of an evolution. the mind, therefore, is part of the personality- the unit of incarnation- commencing at birth and dissolving at death, its essence being absorbed by the individuality, which evolves thereby [note for clarification from the editor/arranger of this html document: the personality is the ego or e

course of an evolution. the mind, therefore, is part of the personality- the unit of incarnation- commencing at birth and dissolving at death, its essence being absorbed by the individuality, which evolves thereby [note for clarification from the editor/arranger of this html document: the personality is the ego or external identity and ordinary consciousness of a person, and the individuality is the higher-self, h.g.a, or spiritual component of a person] the mind is essentially the organ of adaptation to the environment, and it is when that adaptation fails that neurotic and hysterical troubles begin. each living creature is the channel for a current of life-force which proceeds from the logos, the creator of this universe. this current is divided into three main channels represented to u

DONALDTYSON CORONZON

o be spoken of in any other thing, neither to be talked of with mans imaginations" the enochian language is in this sense not only the ideal medium of holy mysteries and truths, but the only medium through which these mysteries and truths can be conveyed. just as a higher mathematical concept, such as the theory of relativity, cannot be conveyed in ordinary language, so is it impossible to convey the higher wisdom of god in ordinary language. it simply cannot be done. ordinary language is unsuited to embody higher truth. this is the enormous importance of the enochian language intimated by the archangel gabriel. and this is the precious "work and gift of god" stolen from man by coronzon- at least, in the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabrie

DONALDTYSON NECRO

their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge to establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin, hair and fingernails of corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful, since it housed the organs of the higher senses of sight and hearing, the senses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead

EMPERORS NEW RELIGION CHURCH OF SATAN

s john travolta, kelly preston, kirstie alley, isaac hayes, lisa marie presley, juliette lewis, chick corea, and many others to highlight its success [37. again, the church of satan fits the model, referring to celebrities (albeit of much lesser fame) such as the individuals named in section 4, members, priesthood, and magistrate. the above traits of new religions fit the core and the soldiers in the higher two layers of the church of satan s organizational structure in figure 2. the individuals found in the lower two layers are somewhat different. among other differences, a religion divides the world into the mundane and the sacred, which a philosophy does not. recent philosophies distance themselves from the metaphysical world often found in religions. in addition, religions make use of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of these are the spiritual fellowship and the esom fraternity company, both operating in nigeria. the latter, for example, has established a training school specializing in the healing arts and sciences and what is called a cosmic hospital. the spiritual fellowship grew out of the literary efforts of a. peter akpan, who has developed an eclectic program of spiritual development aimed at attaining the higher levels of consciousness. yogi kane is a hindu teacher operating in the senegal, where he teaches what he terms egyptian yoga. east and west come together in these new movements in a mutual affirmation of astrology, divination, spiritual healing, and an esoteric approach to life. these indigenous have also become an avenue for the advancement of women who often must assume a secondary ro

the supernatural generation, and hence of all living souls. the ancient jews considered the three superior names to be those above, to be attributed to the divine essence as personal or proper names, while the seven noted below denote the measures (middoth) or attributes that are visible in the works of god. but modern jews, in opposition to the tripersonalists, consider the whole as attributes. the higher three denote the heavens, and the succeeding ones the seven planets or worlds, to each of which a presiding angel is assigned. 4. el, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel zadkiel, and passing through the sphere of jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all. 5. elohi

arters building named the goetheanum (acknowledging steiner s debt to the writings of goethe) at postfach 134, ch-4143, dornach/switzerland. website: http//www.goetheanum.ch/english.htm. sources: anthroposophical society. http//www.goetheanum.ch/ english.htm. march 8, 2000. davey, john, ed. work arising from the life of rudolf steiner. london: r. steiner press, 1975. steiner, rudolf. knowledge of the higher worlds: how is it achieved? 1923. rev. ed, london: r. steiner press, 1969. ansuperomin encyclopedia of occultism& parapsychology. 5th ed. 60. the story of my life. london: anthroposophical publishing, 1928; new york: anthroposophic press, 1928. anthroposophical society in america organization devoted to the teachings of theosophist and occult mystic rudolf steiner (1861.1925) whose syst

to be taken off the earth in a flying saucer shortly after they joined the group. when that did not occur, applewhite, nettles, and their followers settled first in denver and then in fort worth, texas, where they lived quietly for the next two decades. nettles died in 1985, and applewhite emerged as the leader of the group. he had previously taught that death would cut people off from moving to the higher level and only the living would be taken aboard the saucer. however, he suggested that bonnie was in fact the one referred to in the bible as the father who had gone on before the rest to prepare a place for them. about this same time, applewhite underwent surgery to have his sexual organs removed and suggested that the men in the group follow his example. several did, though castration

o renounce all earthly attachments. during the early 1990s, applewhite came back into the public eye as he led new efforts to recruit members to the dwindling group in what he saw as a final push. these efforts included some programs on public access television and the production and distribution of several video tapes and a book. in the mid- 1990s he began to inject the idea that the movement to the higher level might include what was generally thought of as suicide. a short time later he led the group to california, where a large house was rented in an exclusive section of ranch santa fe, a suburb of san diego. they were there in early 1997 when applewhite heard of the newly discovered hale bopp comet and of rumors that a spaceship was following it on its approach to earth. believing thi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tern magic was imported into europe by persons returning from the crusades, and magic was disseminated from constantinople throughout europe, along with other sciences. witches and wizards and professors of lesser magic clung to paganism, whereas among the disciples of oriental magic were the magicians, necromancers (fortune-tellers, and sorcerers (practitioners of malevolent magic. the tenets of the higher branches of magic changed little from the eighth to the thirteenth century. there also appears to have been little persecution of the professors of magic. after that period, however, the opinions of the church underwent a radical change, and the life of the magus was fraught with considerable danger. paracelsus, for instance, was not victimized in the same manner as the sorcerers and wi

strenuous run, and in these cases i felt their breath on my face. once i listened to the heartbeat of an apparition. they conducted themselves as callers at a party. the expression of curiosity in their eyes is most appealing. i have seen a similar look only in the eyes of children at the age of the awakening of their intelligence. on one occasion i saw two of them flying high above our heads in the higher room, illuminating each other with the plaques and performing fancy evolutions. it was really a beautiful sight, something like an aerial ballet. william crookes testified that the phantom hand. is not always a mere form, but sometimes appears perfectly life-like and graceful, the fingers moving and the flesh apparently as human as that of any in the room. at the wrist, or arm, it becom

s married in 1890, at which time mina changed her name to moina. shortly after their marriage, at a gathering of people interested in psychic matters, moina s ability as a clairvoyant was discovered. she subsequently played a key role in the development of the order. in 1891, mathers claimed that he had made contact with the secret chiefs, from whom he would be receiving the material to construct the higher grades of the order. as mathers increased his magical activity, moina served as his priestess. more importantly, she perfected her abilities to contact the inner magical planes through the process known as scrying. it was she as a scryer who contacted magical sources of information and channeled material that supplied both the rituals and teaching material for the order. in 1892, the ma

, so from the secret powers that resided in the hebrew alphabet were magical variations evolved [comparable concepts existed in esoteric hinduism (see aum] there are many species of angels and powers. more exalted intelligences were conjured by rites to be found in the ancient book known as the key of solomon the king, and perhaps the most satisfactory collection of formulae for the invocation of the higher angels is that included in the anonymous theosophia pneumatica, published at frankfurt in 1686, which bears a strong family resemblance to the treatise on magic by arbatel. the names in this work do not tally with those that have been already given, but as it is admitted by occult students that the names of all unseen beings are really unknown to humanity, this does not seem of such imp

are mediums, it would be necessary to class inspiration.not only the inspiration of genius, but all good or evil impulses.as spiritual phenomena. that idea in turn suggested to the spiritualist that the everyday life of the normal individual is to some extent directed by spirit controls. therein lay the responsibility of mediumship, for the medium who desired to be controlled by pure spirits from the higher spheres had to live a wellconducted and principled life. misuse of the divine gift of mediumship carried with it its own punishment, for the medium became the sport of base human spirits and elementals, his or her will was sapped, and the whole being degraded. likewise the medium had to be wary of giving up individual personality to the first spirit who came by, for the low, earthbound

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

she was visiting friends in so c o r ro, new mexico, and undergoing hypnosis in an e f f o rt to re l i e ve back pain. su d d e n l y, somebody was speaking through her. for the first year of their association, mo o re feared that ba rt h o l om ew was a dramatic delusion. but over time she became convinced of his wisdom and p rophetic talents. she came to think of him as the energy vo rt e x or the higher and wiser l e vel of energy (mo o re, 1984. during the new age boom of the 1980s, ba rt h o l o m ew k n own for his gentle, kind manner was something of a channeling superstar; his messages of comfort and self-love we re taken to heart. he addressed a wide range of subjects, from sex and aids to prayer and ego surre n d e r. be f o re his popularity waned, he was the subject of two boo

nues to learn and grow through me! her flexibility, her unconditional love, her compassion all these have taught me much about relationship with the divine. it has taught me how critical our consciousness within incarnation is to the spiritual development of non-physical versions of ourselves in higher dimensions. most importantly, working with melora has taught me about how honored we are by all the higher beings in the light, who fully appreciate the difficulty of being light works in 3rd dimension (alla-an, 1998) see also: channeling further reading alla-an, jyoti, 1998. melora. http//mh102.infi. net/ lightexp/melora3.html. men in black according to legend and report, strange individuals, who are often menacing and usually dressed in black suits, have threatened ufo witnesses and invest

d duane packer, 1987. opening to channel: how to connect with your guide. tiburon, ca: h. j. kramer. thee elohim in april 1971, a milwaukee woman, june young, experienced a vision in which white and black people linked hands. all were wearing black robes with large white rosaries around their necks. soon she began receiving messages from archangel michael. he told me to start a class dealing with the higher laws of god, she said. he gave me full instructions. the lessons were brought and taught by michael and his angels. michael is the head of our class as well as our protector. she came to understand that her original vision was of the group she would form, the arising sun s interplanetary class of thee elohim. she explained to writer brad steiger that thee elohim are the seven spirits of

FAUST

g, god s high presence strengthens thee. that is spirits sustentation, in free ether all effecting, endless loving s revelation, to beatitude perfecting. chorus of blessed boys [circling round the highest peaks. hand in hand clinging, in a glad ring unite, soaring and singing, feeling a pure delight. godlike the yearning, confident be; for whom we re yearning, him shall ye see. angels [soaring in the higher atmosphere, bearing faust s immortal part. lo! rescued is this noble one from evil machination; who e er aspiring, struggles on, for him there is salvation" and if to him celestial love its favouring grace has given, the blessed host comes from above and welcomes him to heaven. the younger angels. roses sainted women spended, penitent through mercy glorious, helped to make the fight vic

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

is depicted in the tree of life (figure 3.1) some of the most important names of small face are yhvh hvhy, el la (pronounced ale, opposite of lo al, and adonai ynda (lord, master. each universe has its own small face who xlike a dreamer who knows he/she is dreaming xcreates, sustains, and dissolves the creation moment by moment by moment. our sense of time is formed by our imperfect perception of the higher planes of' 8: h" 2: 2 2:e 8% existence. our hopes for the future and our memories of a past (also created, sustained, and dissolved moment by moment) instill the impression that time is onflowing. to access the consciousness of vast face, one must renounce small face (in whose dream you are a creature) for release from the dream universe. hence, it is only through the son (small face) t

# way of the angels of destruction and way of the angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this path can therefore yield some results in a relatively short time, but 4' 8: h" 2: 2 2:e 8% inevitably ends in the destruction of the sorcerer because he/she cannot withstand the power channeled through their shells from the higher sefiroth. most do not make it past the gate of the tzade o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and cro

f hvhy elohenu is a rapid and smooth path up the central column that centers upon unconditional love for and surrendering the fruits of work in the world to one s chosen ideal (see figure 4.3. this path is empowered by remembrance (zakhor) of the name of one s chosen ideal, usually in the context of a root mantra. over time, the shells are purified and the soul is able to sustain consciousness in the higher centers. the traveler on this path may stop with the awakening and sustaining of consciousness in the heart sefirah beauty/last. or, by renouncing the consciousness of the lord as creator/ preserver/destroyer of the universe, move on to the witness consciousness of vast face in atziluth (sefirah crown/above) and into the negatively existent roots of the tree. the way of messiah (see fig

the upper tan (i.e. will of vast face) in the forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the shekhinah rising up the central column of the qabalistic tree, and the kundalini awakening and rising up the shushumna of the chakric tree. 2 f 0# tree of taoist internal alchemy( 5 1: a> 1) 6) 1) 1 5# when the qi (vital energy) refines and unites with shen (spirit) in the heart center, wood (heart s passion) and metal (original nature) unite. with the u

piritual growth. among advanced devotees, there are some who awaken to a condition of continuous awareness of their chosen small face ideal within the context of a particular bhava. as with the lower psychic condition described above, most access this state by exiting their bodies in sleep or trance. a smaller number are seen to maintain a simultaneous awareness in the waking state of asiyah, and the higher astral states of yetzirah. hence, while in the waking state, they may literally see the form of their chosen ideal everywhere, in everything. while this station is more desirable than entrapment in the lower psychic states, it can still present a temptation to become addicted to the bliss of this experience, preventing further progress up the tree. overcoming such an addiction is no sma

FOCUS OF LIFE

e goal for life is eternal. which are more unclean: they who make a profesion of their morality, or they who prostitute? life is a viscous charity from which germinates friendships towards parasites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all

t by farcical dialogue with self but through contact with its undulations. are we not ever standing on our own volcano? what is beyond man-something more dishonest or a further beast? one thing is desired, another is thought; and a different becomes. everything loved obtains an obscene disease. these dream postures are ominous pophecy of thyself to become-the obscure wish. o joy and woe! which is the higher morality-to love man while being man or to reincarnate as woman to fulfil desire? death is that degeneration, an alternation of ego in consciousness [i.e, desire, its metamorphosis into separate entities for that purpose: serving its own. man's living virtues are those unfamiliar with names. his absurd i is ever supralapsarian. man has exhausted his courage by imaginations engendered fr

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

lection in the world of sense, or body of the world. hence it was by manipulating such images in this intermediary "middle place" that the ancient sages knew how to draw down a part of the soul of the world into their shrines. there is, further, in ficino's words, the notion that the material forms in the world of sense can be, as it were, re-formed, when they have degenerated, by manipulation of the higher images on which they depend. in his analysis of this passage, e. garin has denned this process as the imitation or reconstruction of the higher images in such a way that the divine influences are recaptured and reconducted into the deteriorated sensible forms.2 thus the priestly 1 plotinus, enn, iv, 3, xi; english translation by s. mackenna, london, 1956, p. 270. 2 garin, article cited

ed to the natural magic another kind of magic, which was to be used with the magia naturalis as complementary to it. this other kind of magic which pico added to the equipment of the renaissance magus was practical cabala, or cabalist magic. this was a spiritual magic, not spiritual in the sense of using only the natural spiritus mundi like natural magic, but in the sense that it attempted to tap the higher spiritual powers, beyond the natural powers of the cosmos. practical cabala invokes angels, archangels, the ten sephiroth which are names or powers of god, god himself, by means some of which are similar to other magical procedures but more particularly through the power of the sacred hebrew language. it is thus a much more ambitious kind of magic than ficino's natural magic, and one wh

nire magus non possit and in the thirteenth that: magicamoperari non est aliud quam maritare mundum' it is clear, i think, from these three conclusions that by the licit natural magic, pico means the establishing of the "links" between earth and heaven by the right use of natural substances in accordance with the principles of sympathetic magic, and since such links would be inefficacious without the higher link of the talisman or the star image made efficacious with natural spiritus, the use of talismans must (or so i would think) be included in the methods by which pico's natural magus "unites" virtues in heaven with those on earth, or "marries the world" which is another way of putting the same notion. that pico's natural magic did not rest entirely on the arrangement of the natural sub

a weak thing, and no really efficacious magic can be done with it, unless cabalist magic is added to it. nulla potest esse operatio magica alicuius efficaciae, nisi annexum habcat opus cabalae explicitum ucl implicitum' so runs the fifteenth of the magical conclusiones, a severe and uncompromising statement which really knocks out ficino's magic as fundamentally ineffective because he did not use the higher forces. nulla nomina ut significatiua& in quantum nomina sunt, singula& per se sumpta, in magico opere uirtutem habere possunt, nisi sint hebraica, uel inde proxime deriuata.2 this twenty-second magical conclusion is hard on a poor magician who is weak in hebrew, like ficino who only knew a few words of that language. opus praecedentium hymnorum (i.e. the orphic hymns) nullum est sine o

name- they are "the creative names which god called into the world",3 and the created universe is the external development of these forces alive in god. this creative aspect of the sephiroth involves them in a connection with cosmology, and there is a relationship between the sephiroth and the ten spheres of the cosmos, composed of the spheres of the seven planets, the sphere of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or divine spirits as intermediaries throughout this system, arranged in hierarchies corresponding to the other hierarchies. there are also bad angels, or demons, whose hierarchies correspond to those of their good opposites. the theosophical system of the universe on which the infinite subtleties o

FREEMASON BLUEBOOK

lodge, be distinguished by any garment or badge different from what belongs to them as officers or members of the grand, or their own private lodge" dalcho, in his ahiman rezon of 1807, says "in all masonick processions, no freemasons shall wear the insignia of any order above the degree of a master mason: but, in his edition of 1822, he assigns a place in.lodge processions to "masons of such of the higher degrees as are recognized by the grand lodge, in the form of their respective orders" and changes the sentence above quoted to the following "in all masonic processions, no freemason shall wear the insignia of any order which is not recognized by the grand lodge" most of the recent monitors have followed the precedent of webb: mackey, however, follows dalcho, and assigns places to "memb

her degrees as are recognized by the grand lodge, in the form of their respective orders" and changes the sentence above quoted to the following "in all masonic processions, no freemason shall wear the insignia of any order which is not recognized by the grand lodge" most of the recent monitors have followed the precedent of webb: mackey, however, follows dalcho, and assigns places to "members of the higher degrees" the better practice is to follow dermott's, and dalcho's original rule, except in cases in which a mason of a different grade has been invited, in his distinctive or official character, by the body or officer having charge, to participate in lile ceremonies. but bodies of other grades, recognized as masonic, may properly be assigned positions in masonic processions. knights tem

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

at it becomes a brilliant and luminous fire, the fire of purification and regeneration. this is the field of action of the great spiritual hierarchy from neptune and is designated azoth by the alchemists. this spiritual fire is not alike in every man nor is it as luminous in one as in another. the state thereof depends upon the spiritual advancement of the person in question. when the aspirant to the higher life had been instructed in these mysteries of symbolism and the time had come to speak to him plainly, the following teachings were communicated to him, not necessarily in these words nor in this manner. but at any rate he was given to understand and it was made clear to him that-"anatomically man belongs to the animals, and that below that kingdom in the scale of evolution are the pla

een these two movements at the present time; but though freemasonry of today is but a shell of its true ancient mystic self, and though catholicism has been terribly tarnished by the touch of time, in this one thing there is no difference, namely, that the war is as keen as ever. the efforts of the church are not concentrated upon the masses, however, as much as upon those who are seeking to live the higher life so that they may gain admission to the mystery temple and learn how to make the philosopher's stone. as mankind advances in evolution, the vital body becomes more permanently positively polarized, giving to both sexes a greater desire for spirituality, and though we change from the masculine to feminine in alternate embodiments, positive polarity of the vital body is becoming more

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

isdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet the superhuman hierarchs, who work in the world with a potency undreamt of by the masses. masonic traditions tell us that hiram's preparations were so perfect that success would have been assured, had not treachery triumphed. but the incompetent craftsmen whom hiram had been unable to initiate into the higher degrees, conspired to pour water into the vessel cast to receive the molten sea; for they knew that the son of fire was unskilled in the manipulation of the watery element, and could not combine it with his wonderful alloy. thus, by frustrating hiram's cherished plan and spoiling his masterpiece, they aimed to revenge themselves upon the master. solomon had been privately informed of th

gone combustion in a stove, passes outwards through the iron in the form of semi-invisible heat-waves vibrating at different velocities according to the degree of heat in the furnace. so the spiritual vibration generated by the combustion of oxygen and iron in our physical bodies, passes outwards and colors our invisible vehicles according to their vibratory pitch. low vibrations are seen as red, the higher are yellow, and the highest blue. experience has taught us that combustible material may be placed in a furnace and all conditions necessary to combustion may be present but that until the match is applied the materials remain unconsumed. those who have studied the laws of combustion know also that a forced draft carries with it great quantities of oxygen which is necessary to obtain he

l alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those who are not professedly religious acquire a tinge of gold in their auras due to the higher altruistic impulses common to the west. paul speaks of this as "christ being formed in you" for when we have learned to mix the alloy by spiritual lives, when we vibrate to the same pitch as he, we are christ-like, ready, as said, to pull the plugs of the crucibles and to pour the molten sea. christ was liberated on the cross through spiritual centers located where the nails are said to

by spiritual lives, when we vibrate to the same pitch as he, we are christ-like, ready, as said, to pull the plugs of the crucibles and to pour the molten sea. christ was liberated on the cross through spiritual centers located where the nails are said to have been driven, and elsewhere. and one who has prepared the molten sea is also instructed by the teacher how to pull the plugs and soar into the higher spheres or, as the masonic saying is, to "travel in foreign countries" this is in harmony with the dictum of christ that to become his disciple one must leave father and mother. that is one of the hard sayings of the gospel and generally misunderstood because it is taken to refer to our physical father and mother in the present life, whereas in the esoteric point of view something very

FULLER J F C SECRET WISDOM OF THE QABALAH

ich is contained in the lower world is also found in the upper [in prototype. the lower and upper reciprocally act upon each other. h 27 or as is written in the sepher shephathal: all that which is on the earth is also found above [in perfect prototype, and there is not anything so insignificant in the world that does not depend upon another above: in such a manner, that if the lower moves itself the higher corresponding to it moves towards it. as to the number, therefore, of the different species of creatures, which are enumerated below, the same number is to be found in the upper roots. 28 this doctrine of interdependence runs through the new testament. christ says: take heed that ye despise not one of these little ones; for i say unto you, that in heaven their angels do always behold th

tion of unity and zero; therefore mystically there is a relationship between od and aleph, and od and what is beyond aleph- the beginning. the numerical value of aleph is one, the two arms of which convey the meaning of gas above so beneath h. in this letter is symbolized the whole of creation. the top arm is deity, the cross-bar the waters, motionless as zero, and the lower arm the reflection of the higher arm on the waters. thus we obtain from a, or 1 0 1, or 10 0 10; the first equals 2, the second 20, and od spelt in full- od vau daleth- equals 20; therefore the two together equal 22, that is the twenty-two letters of the hebrew alphabet which constitute the paths of the tree of life and out of which, with the sephiroth, the universe is mystically formed. finally, as od represents the t

hus it happens that true faith is belief crucified on the cross of will, a transmutation of the material into the spiritual. for an individual to accomplish an act of will is to attain to the supreme eucharist; but for an individual to obliterate the wills of others by forcing his will, however spiritualized it may be, on to others is to take part in a black mass. that is to obliterate light, and the higher the spirituality the deeper the darkness resulting. we will attempt to explain this in simpler terms. if a bright light is brought into a lit room which is crowded with people, it is probable that those nearest to it will blink, but that those at a distance will be but little affected by it. should, however, the room be in complete darkness, and should those assembled have been in it fo

ons of the audience will it accept or reject the idea, not calmly but with frenzy. the idea will in fact detonate a moral explosion. to turn from the explosive to the exploder, history proves again and again that the greatest religious reformers have almost without exception appealed to the most ignorant and uncultured classes of society. in our opinion these religious reformers never belonged to the higher grade of masters, because true wisdom reveals that it is madness to attempt to illumine the people in bulk; for, though the masses can easily reflect the divine light, they can only do so in an unintelligent way, that is in an anti-divine way, or diabolically. in their case, the intenser the light the profounder becomes the shadow. we also believe that innumerable attempts to illumine t

stery, and the doctors in that mystery is often madness to the sane. the key of passivity has three flanges, namely equilibrium of body, of soul, and of mind. as the qabalist isaac myer says to arrive at a true knowledge of the simple substances, man must throw off the bond of matter, and by meditation transport himself into the intelligible world, and so seek to identify his essence with that of the higher substances; when in that condition, man does not recognize anything of the world of the senses. in that condition, man will find the evident bodies, in comparison with the intelligible substances, extremely insignificant, and see that the corporeal world is borne by the intelligible world, as if it were a ship on the sea, or a bird in the air. 18 in this state what we have called three

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

an nature be regarded as the result of religion. although the sexual excesses which during three or four thousand years were practiced as sacred rites, and treated as part and parcel of religion in various parts of the world, have had the effect to stimulate and strengthen the animal nature in man, yet these rites may not be accounted as the primary cause of the supremacy of the lower nature over the higher faculties. on the contrary, the impulse which has been termed religion, with all the vagaries which its history presents, is to be regarded more as an effect than as a cause. the stage of a nation's development regulates its religion. man creates his own gods; they are powerless to change him. as written history records only those events in human experience which belong to a comparative

linked woman with the stars. it produced the "virgin of the sphere" queen of heaven "isiac controller of the zodiac" at the same time that it made her the mother of all mankind. every year this virgin of the sphere as she appeared above the horizon at the winter solstice gave birth to the sun. astronomically this new sun was the regenerator, by which all nature was renewed. mythologically, after the higher truths contained in these doctrines were lost, it came to be the savior, the son of the virgin, the seed of the woman, which was to bruise the serpent's head. that the religion of an ancient race comprehended a knowledge of the evolutionary processes of nature may not be doubted. the myths still extant, and even the oldest assyrian inscriptions which have been deciphered, reveal the fac

amids, were among the first cities which were built. as the tower typified the deity worshipped by those who claimed superiority for the male, so the pyramids symbolized the creative agency and peculiar qualities of the female, or of the dual deity which was worshipped as female. although the grosser elements in human nature were rapidly assuming a more intensely aggressive attitude, and although the higher principles involved in an earlier religion were in a measure forgotten, it is evident that at this time humanity had not become wholly sensualized, and that the lower propensities and appetites had not assumed dominion over the reasoning faculties. the great mother cybele, who is represented by the sphinx, had doubtless been adored as a pure abstraction, her worship being that of the un

been, when administering the rites pertaining to the worship of cybele, to ignore sex and the usual sex distinctions; hence we find that, in order to assume an androgynous appearance, the priestesses of this goddess officiated in the costumes of males, while priests appeared in the dress peculiar to females. however, that the sensuous element was to a certain extent already assuming dominion over the higher nature, and that priests were regarded as being incapable of self-control, is observed in the fact that in the later ages of female worship one of the principal requirements of a priest of cybele was castration. it is the opinion of grote that the story which appears in the hesiodic theogony, of the castration of saturn and uranus by their sons with sickles forged by the mother, was bor

god. it was the creator in the narrowest and most restricted sense. although in an age of pure nature-worship the ideas connected with reproduction, like those related to all other natural functions, were wholly unconnected with impurity either of thought or deed, still when an age arrived in which all checks to human passion had been withdrawn, and the lower propensities had gained dominion over the higher faculties, the influence of fertility or passion-worship on human development or growth may in a degree be imagined. the fact must be borne in mind that curing the later ages of passion-worship the creative processes and the reproductive organs were deified, not as an expression or symbol of the operations of nature, but as a means to the stimulation of the lower animal instincts in man

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

'by far the most learned modern scholar of occultism-s-and this because waite recognized the spirituality of certainofthe alchemists. waite himself looked upon his studiesof the occult (or of'thesecret tradition, as he preferred to call it) as of subsidiaryimportance-froma literary pointofview-tohis poetry. he was, after all,'theexponent in poetical and prose writings of sacramental religion and the higher mysticism (his depiction of himself inwho'swho).even aleister crowley admired waite's poetry 'as a poet, crowley reluctantly admitted 'his genius was undeniable (incampaignagainst uizite, an unpublished part of theconfessions).others, more favourably disposed to waite,mighthesitate to endorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine ty

s'sthegothicquest(followed in1940by its companion volume,agothicbibliography)all hopeofpublishingdealingsinbibliomaniacame to an end.onereason for partington's indecision overthebookwas waite's insistenceuponanonymity. in his later years he had become anxiousthatthe public should seehimsolely as he described himselfinwho'swho,as'theexponent in poetical and prose writingsofsacramental religion and the higher mysticism. they might, hethought,experience some difficulty in reconciling his role as a mysticwiththatofenthusiast forthe boys ofenglandand varney the vampire. hisfriends, however, had no such qualms.whilewaite was busying himselfwithdealingsinbibliomania,arthurmachen was writingthegrande'iiouvailleforr.townley searle,whowanted it as an introduction to .the .third catalogueofrare books

unobserved seal, forwhenhe died, in1942,the masonic establishment virtually ignored theevent-hewas accorded only a brief, three-paragraph obituary in the freemasons'chronicle,and their was no mentionofhis speculative work. his- success as a mystic lay elsewhere_-15--thewayofdivineunionw was always at pains to present himself as'theexponent in poetical and prose writingsofsacramental religion and the higher mysticism, understood in its absolute separation from psychic and occult phenomena, and his friends and colleagues.saw him in that light;butit was nothowhis public perceived him 'occultism' has invariably proven a more saleable commodity than 'mysticism' andtowaite'spublishers he was an 'occultist; indeed, it is difficult to seehowelse they were supposed to approach the authorofthebooko

milar happening recorded by sirarthurconandoyle:in this connection it may be pardonabletomention a personal experience of the present writer, also under gas at a dentist's.duringthenormal course of intellectual work, prior to the dental operation, he had been dealingwithcertain mind-problems arisingoutof our mode of self255 realization by the reflex act, and had not reachedtheirsolution;butduring the higher stateofawareness produced by. sense-isolation these problems were solved, and thisnotby any ratiocinative processbutby a direct inward seeing of which no adequate indication can be given in words. a short time after there was another operation, again under gas, and on this occasion the writer,whodoesnotremember having been dealing previouslywithspecific problems, experienced an inward s

acramentumregis143to the first three sephiroth were ever worked, although waite began to construct them towards the end of his life. there were also a number of additional ceremonies for the consecration of a temple,thefestivalofthe equinox, the solstices, and the installation of a celebrant. as theordergrew it was felt desirable to separate the firsttwoorders from thethirdand fourth, and in 1922.the higher grades were gathered under theordosanctissimusroseaeetaureaecrucis.between 1926 and 1928 waite produced a series of rituals specifically for theos.r. eta.c.which he termed collectively'thebook of life in the rose; this he revised continually, creating the final form of the rituals under the titles of'mysterium briah'and'mysterium atziluth, in the late 1930s. these were printed between 1

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

nt to the high council offices, 396, camden road, london? having given the address, he then added this pompous statement about the golden dawn itself:'thehermeticstudentsof therosicruciang.d.intheouter.thechiefs of the second order fearing that the proceedings of certain men in the northern counties of england may by exhibition of pretended powers and rosicrucian dignities lead students away from the higher paths of mysticism, into goetic practices, desire that all fratres and sorores of the g.d. will accordingly warn the unwary and uninitiated that no such persons hold any warrant from us, nor possess our ancient and secret knowledge. givencreation31forth from the m[ountain] a[biegnos] of sapiens dominabitur astris. deo duce comite ferro. non omnis moriar. vincit omnia veritas.published b

trinesofthomas lake harris, which he attempted to propagate within the golden dawn (annie homiman condemned him for this as 'impure and mischievous. within theorderhe was known by his motto of'resurgam, and under this name he contributed an article on the rosicrucians to a. e. waite's joumaltheunknownworld;it contained the following remarkable claim regarding the order's private papers 'doubtless the higher chiefs take means for removing any importantmssfrom those whom they see about to become incapacitated either by illness or death. as for treachery, it is not likelythatany very important secrets would be given to a member until his fidelity was thoroughly assured; and every initiate of an occultorderknows that his wilful perjury would be followed by unpleasantconsequences-possibfy acoro

al style, with himself as imperator, brodie-innes in a somewhat shadowy role but aco-chiefin effect, andhughelliott (nobis est victoria) as cancellarius. privately felkincommunicated-tohis own satisfaction-with the secret chiefs by meansofautomatic writing, and they convinced himofthe genuinenessofthe cipher manuscripts and sent him a new adeptus minor ritual. he was also promised new rituals for the higher gradesof6=5 and 7=4 by other astral entities known as thesunmasters.thesewere 'the hidden mastersofasunorder, still, we are told, in existence, and to which these chiefs belonged, closely connected with and in255 fluencing the golden dawn, and which started in edinburgh some time in the earlynineties,'brodie-innes also was supposed to have had contact with thesunmasters but there is no

al books on occult subjects; kenneth mackenzie, author of the masonic encyclopaedia, and frederick hockley, famous for his crystal seeing and his mss. these and other contemporary adepts received their knowledge and power from predecessors of equal and of greater eminence but of even more concealed existence. many of them received indeed the doctrines and system of theosophy, hermetic science and the higher alchemy from a long series of practical workers whose origin is traced to the fratres r.c. of germany, which association was founded by christian rosenkreuz and his brethren so far back as1398.valentin andrea, the german theologian and mystic, has left us in his works, published in and after the year1614,an account of100thegoldendawnthe doctrines and exoteric management of the r.c. soci

the isiac mysteries, a notable example of which is seen in the use of the words konx om pax, of which even they knew not the meaning, the words being merely the greek imitationofreal ancient egyptian words whose meaning has been a secret for centuries. hence the nought equals nought grade of neophyte is found to possess egyptian characteristics and sym255 bolism, and further an attentive study of the higher grades will reveal the source of much of the culture and illustrate the language of the late eliphaz levi, through whose adeptship and advocacy the study of occultism has been popularized.thefirst order is a group of four grades to each of which in succession neophytes are admissable. when duly approved of by the greatly honoured chiefs, after showing themselves posses255 sed of suffici

GILBERT THE MAGICAL MASON

re yet inspired by christian ideals- although they could not realize the accepted admixture of the god and man in christ, yet insisted on the christ teaching of the man jesus; similarly so we today, having mostly entered upon the eastern theosophy from a christian education, still are largely tinctured by our basic theology and still use christian language and types and symbolsinour new ideals of the higher principles of man and humanity.forexample, read the theosophic works of brothers kingsland and brodie innes. for this reason,itseems to me, that this book, explanatory of an eastern occultism yet using frequently christian terms, must be read as though the christian allusions were to a gnostic and not to a catholic christ spirit and man jesus; for jesus to the hermetist is the shortened

agieis a storehouse of information relating to the secret sciences and secret fraternities of all times and among many nations, while in english the two volumes of the new edition of heckethorn'ssecretsocietiesshould be read as an introduction to deeper personal research.thework of franz hartmann, namedmagic, white and black,i can recommend to serious enquirers, for it elucidates the real aims of the higher magic, with which alone we are concerned, and it clears away many misconceptions which exist in the minds of the uninitiated. to such as desire to follow more closely the old testament religious element, i should advise a perusal of the commen255 taries ofdrallen barnes on daniel andthebook of revelation, and the symbolical descriptions of the book of46themagicalmasonezekiel. on the chr

osm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a material form. man has an astral form around which the matter has collected. both are ever changing, both are progressing. behind and above these, man exists as the dweller in these garbs, the higher spiritual ego, itself again triune.thehigh magic of the true rosicrucian is the knowledge of how to perceive by the mental powers of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual esse

ighteous discretion.thesoul is not to be soiled with evil thoughts and selfish desires,butis to be elevated by the will to ascend.thespirit, that ray of the supreme which overshadows us, whose spark is'i',is standing ready to grasp and absorb that higher reflex of the self of the soul, which by reason of its purity and its development, has attained the standard of perfection. we arebutstudents of the higher life, and no adept among us can divine when and where anyone of you may be attacked, or by what trials, but we warn of the risks, and we are happily able to supply the panacea- the universal remedy. notinvain does the new testament of the christian teach the power of will, the efficacy of faith: for such power is not limited -butby the completeness of the faith and the intensityofthewil

k and main foundation of the public hebrew religion has always been the pentateuch, five treatises attrib255 uted to moses which contained the laws of jehovah given to his chosen people.theold testament beginning with these five books is further continued by historic books, by moral teachings and by prophetic works, but the whole group is marked by materialistic characteristics, and an absence of the higher spiritual significance which other books of the great religions are found to display.themosiac law, eminently valuable for many purposes to a small nation 3,000 years ago, and containing many regulations of a type showing great attention to sanitary matters, is marred by the application of penalties of gross cruelty and harsh100themagical masontreatment of erring mortals, which are hard

GILBERT THE SORCERER AND HIS APPRENTICE

he bible, and referstothechristsoul,there, in a nut-shell, is the difference between the two. it is only a difference of one step, and the buddhist does not require tobedeprived of one single iota of his faith, so far as it is pure that is to say; but, on the same lines, he can be led on by the hermetic philosophy to take another step. and seeing that the buddhist is more highly developed in both the higher and lower manas than we in the west, he can give us valuable assistance there. consider also the way in which both systems look atthe:body. the buddhist merely gets to an intellectual abstraction;164thesorcerer and his apprenticetherefore to him the body is a hindrance. so the good buddhist is nothing but an ascetic; he must deny his body in every possible way, he must prevent itfunctio

briah, yetzirah, and assiah. assiah, the lowest of all, is the key corresponding to the 4 knaves of the court cards; and these knaves are the terms of transition, as the material world is the term of transition standing midway between the divine world, which is above and the world of demons which is below. the 3, which is supernal, and the 4, which is human, constitute together the 7 principles, the higher triad, and the lower tetraktys, symbolised by the triangle above the square. and again, these are divided into the four worlds of the kabala; and not only so, but each of the four worlds (so say the kabalists) has its 10 sephiroth, and each of those sephiroth is again subdivided into 10 sub255 sephiroth, if one might so say, as each of our seven principles has its septenary. thus we get

he number of the 7 principles. 7 is the keyof.the mystic creation, 7 is the numberofman according to his principles. consider the destiny of man:itistodrawupthe material into the divine.thefinal purpose of all creation. is the inbreathing the reunionofeverything now separate with me one eternal unity; therefore translatingthatinto the microcosm,theunionofthe material, carnal, and earthly man with the higher selforhigher triad. now what keeps them apart?itis kama rupa,the barofself. when that is removed the self is cast out. then the material in man is the emblem of matter, viz, water, the lower triangle. hydrogen, or the root of hydrogen, may be the final primordial element, the half hydrogenofwhich i spoke before,butthis drawn up into, intertwining. with, and interlacing with, the higher

dental, individual, or phenomenal world, as one- as above, so below- and it teaches us to look at the zodiacs of all nations, and to find therein the central point- the invariable and immovable central point 255 typifying the divine creator, from whom radiate all diversity; that diversity being all still himself, teaching us the oneness of things, teaching us the trinity in unity, and teaching us the higher pantheism, and that they are all one- three aspects of the same truth. so in the egyptian zodiac we find the bird-formed deity, symbol of the supreme creator, occupying the centre; in the hindu zodiac we find the man in the attitude of prayer generally, and half-hidden by clouds; but in many of them, and also in the chinese, we find the man, or sometimes the dragon, occupying the centre

n or woman who polarises his own or her own individuality in accordance with that of the earth, is in disharmony with the wider and stronger currents, viz, those of the solar system which surround it. therefore it is that the materialist must invariably and inevitably be in disharmony with all but the terrestrial and material surroundings. therefore it is that we are told to polarise ourselves to the higher spiritual planes. and therefore again it is that in all occult sciencewe.aredirected especially to the zodiac in the study of astrology, because that fixes the plane from whence the life of the solar system is derived, not the mere terrestrial life, but the life of the whole solar system. and when we can by mental effort place ourselvesin harmony with that life, we draw in vitality from

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

nd absurd etymology was never invented. and, he concludes, if the teachings of the european swedenborgian lodges were of this fantastic character, it is no wonder that they came to be regarded as ridiculous. even that, however, was presumably better than not being regarded at all. according to beswick, this was how the revival came about: in the year 1859, a number of swedenborgians who had taken the higher degrees were initiated into the swedenborgian degrees. a lodge, called menei temple no. 1, was organized and began work, feb, 1859, in the old kane lodge room, broadway, new york city. from thence it was removed to the egyptian room, odd fellows hall. and worked from may, 1861 1862. a few meetings were subsequently held in the montauk lodge room, brooklyn, long island. some of the leadi

GILBERT R A THE MASONIC CAREER OF A

s antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-i

common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is sometimes said that the fraternity in england possesses no literature because masons fail to support any enterprise of the kind. possibly the average brother is not a more serious personage than the average man anywhere, and i must admit that it is frequently the members of the higher and so-called spurious grades who take a literary interest in the 31[31] ibid, p. 306 32[32] in the prospectus for devil- worship in france, written by waite himself 33[33] devil- worship in france. see pp. 214 and 254 for yarker, pp. 227 and 279- 81 for westcott, and pp. 282-3 for the s.r.i.a. 34[34] e.g. the echo, 11 july 1896; the new saturday, 12 september 1896, and f. legge's revie

the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being e

s'85[85. waite's strictures on castle's paper were, of course, quite unjust but his diary entry is highly significant in that it reveals how his unpublished esoteric history of freemasonry was being transformed into the secret tradition in freemasonry. magnum opus i before this great work was published waite had written a series of articles on the origins of freemasonry and on the more obscure of the higher degrees, for his own journal, horlick's magazine. these were then published in studies in mysticism (1906. he followed these with a paper on 'the place of masonry in the rites of initiation' for the s.r.i.a. and a series of papers on templar symbolism and history, delivered between 1908 and 1910 at the sancta maria preceptory, of which waite had been a founding member in 1906. all these

er met with previously'93[93. at the same time he admitted to himself 'i have noted that in certain instances my share in the discussion is open to the same criticism- such self-criticism of his literary abilities was rare indeed. after the secret tradition in freemasonry had run its course, waite conceived the idea of compiling a masonic encyclopaedia that would reflect his own predilections for the higher degrees and their symbolism. literary researches and the affairs of the fellowship of the rosy cross were occupying much of his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[9

GNOSTIC CATECHISM

s antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult nomenclature with the mysterious and awe-i

common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is sometimes said that the fraternity in england possesses no literature because masons fail to support any enterprise of the kind. possibly the average brother is not a more serious personage than the average man anywhere, and i must admit that it is frequently the members of the higher and so-called spurious grades who take a literary interest in the 31[31] ibid, p. 306 32[32] in the prospectus for devil- worship in france, written by waite himself 33[33] devil- worship in france. see pp. 214 and 254 for yarker, pp. 227 and 279- 81 for westcott, and pp. 282-3 for the s.r.i.a. 34[34] e.g. the echo, 11 july 1896; the new saturday, 12 september 1896, and f. legge's revie

the isis urania temple, to freemasonry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being e

s'85[85. waite's strictures on castle's paper were, of course, quite unjust but his diary entry is highly significant in that it reveals how his unpublished esoteric history of freemasonry was being transformed into the secret tradition in freemasonry. magnum opus i before this great work was published waite had written a series of articles on the origins of freemasonry and on the more obscure of the higher degrees, for his own journal, horlick's magazine. these were then published in studies in mysticism (1906. he followed these with a paper on 'the place of masonry in the rites of initiation' for the s.r.i.a. and a series of papers on templar symbolism and history, delivered between 1908 and 1910 at the sancta maria preceptory, of which waite had been a founding member in 1906. all these

er met with previously'93[93. at the same time he admitted to himself 'i have noted that in certain instances my share in the discussion is open to the same criticism- such self-criticism of his literary abilities was rare indeed. after the secret tradition in freemasonry had run its course, waite conceived the idea of compiling a masonic encyclopaedia that would reflect his own predilections for the higher degrees and their symbolism. literary researches and the affairs of the fellowship of the rosy cross were occupying much of his time, and his involvement with craft masonry had practically ceased, but he found that 'my activities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[9

GNOSTIC HANDBOOK

religion diversified as man spread across the earth and different cultures and nationalities development. accordingly, remnants of this perennial philosophy are found within the various traditions, belief systems and faiths. these faiths rather than being the primary sources of wisdom within themselves are actually remnants of one earlier, and more pristine school of knowledge. as time progressed the higher kingdoms saw the loss of gnosis and therefore chose to restore the structure of the mysteries. when jesus came of age within the essenes he purified the structure of the mystery traditions and re-instated the original gnostic faith. hence, the gnosticism of jesus is not superior to other gnostic traditions, but is a refinement or adaptation of an age-long tradition. indeed, the gnostici

at chain of being. the gnostic handbook page 18 characteristics of the traditional model the first is the point of origin, this is only described in negative terms (by what it is not. the second is considered the upper world, it is sometimes imaged as the world of the gods but in a gnostic system we prefer a more impersonal description. this world includes any number of original principles, it is the higher reaches of plato s world of ideals. in the general gnostic- theosophic tradition it has a triune principle. within the triune principle is the power of polarity, this is important as it gives rise to the sexual polarity of most pagan traditions and the balance between mind and intuition in others. the third is the other world, it is an intermediate reality and is comprised of any number

rdingly gnosis is a form of perception, feed by the minds and fueled by the emotions. it does not, however, greatly emphasize devotion (bhakti) that is focused or obsessed with image, sound, form and so forth. while we understand and use the power of images, to become devoted to one such image is to ignore its true nature. indeed, obsession with an image of the divine can lead away rather than to the higher principles. there are myriad spiritual forms throughout the great chain of being. in the gnostic system, there are many, many names for them. as they are in the dimensions below the upper world they are partial representations of aspects of the divine and each has its own unique essence, form and so forth. while these too, at heart are principles, there are more and more degrees of inde

how the incarnation motif became accepted. however, the anthropomorphic tradition of god actually entering matter as god is a corruption of the solar mythos and a misunderstanding of the essential gnosis. gods and spirits the great chain of being is brimming with life, there are spirits, gods, aeons, so many forms with so many names. it is simply best to say that as the emanations proceeded from the higher principles through the seven spirits (see below, myriad forms of life are created. in our gnostic tradition these are generally categorized as the seven spirits or logoii (sometimes also known as aeons, the immortals or masters who work within each plane or ray and spirits. these spirits are of many forms, from the higher to the lower. there are many, many ways of categorizing them from

to the souls than seek to ascent after death, in order to prevent their escape from the world and their return to god. the gnostic religion, hans jonas. so when we read a description of gnosticism such as that found in the classic text the gnostic religion by hans jonas, we must appreciate that the seeming cosmic dualism is actually a dualism between the real and the unreal, between the light of the higher worlds and forces which have been created through ignorance. they are like monsters from the id, they seem real enough and since the physical world is shaped and formed by our perceptions, they are for all intents and purposes real. the only way for us to escape hiemarmene (universal fate) is to realize that we have created the prison bars ourselves. what a tragic world this is, he refl

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

tial truth is that the alpha event was one of cosmic error. the line of time, space and matter should not have come into being. it is a fallen system, one which is a mixture of light and darkness, but with a tendency towards darkness. entropy is the nature of the day, all things suffer and die. the alpha event caused a split in the spiritual worlds, which resulted in a division, a dualism between the higher and lower worlds (the subject of study three) and the higher and lower bodies (the subject of study four. the alpha event forms the central pivot of the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the rulin

lved from amoeba to human, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards

n the dualities which existed in potential, spirit matter the timeline omega point matter contra spirit: the nature of the alpha event. omega point chart of evolutionary technological cycle versus yuga/spirit cycle. fig three gnostic theurgy page 21 become dualites of an ethical nature. humanity can critically reason beyond genes and memes, beyond the archons, beyond the alpha event and return to the higher spiritual worlds. this means that mans error cannot be excused. he must awaken himself and achieve a rectification of the scheme of things. this rectification, however, can only occur after the nature of the system has been truly comprehended. the scheme of things in the gnostic worldview, however, goes far beyond the physical, or for that matter even the mental. if we accept the hypoth

n communication with the pleroma and existed in a spiritual dimension where there was no death and suffering. at this stage the particles of light were in union with spirit for there was no conflict. after the alpha event, all this changed, the lower worlds were decimated and man was banished to a world of matter. this is how death and suffering entered the system. mankind lost communication with the higher spiritual principles and descended into the coils of matter. this change transformed the very essence of the earth stream, a chasm was created between the spiritual and material worlds, and man became the centre of the cosmic battle. while certainly the material world in its beauty still reflects the nature of light, in its transience and pain, it reflects the fact that it has fallen an

orlds, and man became the centre of the cosmic battle. while certainly the material world in its beauty still reflects the nature of light, in its transience and pain, it reflects the fact that it has fallen and is under the dominion of darkness. since the spiritual worlds are under the laws of light and the fallen worlds are under the laws of darkness, there is an immense barrier between man and the higher worlds (fig 8. the great chasm the powers of light, the static laws, the christed ones, the elohim. this world is known as the treasury of light or the pleroma. chasm the rulers of this world, the powers of darkness. this world is known as the world of the archons. fig 8 gnostic theurgy page 37 primary. the seven planes. four worlds. lifeforms. rosicrucian kabbalah traditional static. d

GOETIA LUCIFERIAN

enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working with angelic spirits angelic(k) spirits are celestial or empyrean forces, based primarily in the element air. they are commonly associated with lucifer and are the higher articulated solar and lunar shadow forms of the initiatic guide, by one conjoined with the demonic spirit the self develops in balance, rather than repression and self-deception. such angels are fallen, and contain a demonic or infernal aspect to their character. approach this with respect and seek to become like the essence you so seek. the angelick spirits of the shemhamphorasch are t

demonic or infernal aspect to their character. approach this with respect and seek to become like the essence you so seek. the angelick spirits of the shemhamphorasch are the guardians who lead one to the threshold (azazel, shaitan. spirits should be invoked as how lucifer would command by resolve and silent perception. do not act upon impulse; rather refine your thought to work for you. consider the higher articulation of the spirit and how this may associate with the balanced aspects of the self. in most cases the demonic is in relation to the angelic, a combination of celestial and infernal aspects. when invoking either daemonic or angelic spirits, one must control every thought based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer w

al ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body

rn by banal and those of the shadowed realms- blade be blessed! so mote it be! the wand the wand is the fiery essence of the magician, the will of the work itself. create or decorate your own wand which shall reflect your sacred symbols and desire of your becoming. austin spare called these sacred letters as the alphabet of desire, a sigillized form of the subconscious and symbols which represent the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symb

ce, who is under amaymon, the king of the east. seere appears in the form of a beautiful and angelic male, who rides upon a winged horse. he is a powerful angel who brings the sorcerer s will to flesh quickly, and will disappear until you are ready for him to return. being a luciferic spirit, seere resides in the air and may pass over the earth in a blink of the eye. he initiates the self towards the higher spheres of light and the sun, from which one rides the aethyr unto a higher articulation of being through the familiar. seere governs 26 legions of spirits, and is of a good nature( dantalion dantalion is a might duke who appears as a being which has numerous faces of both men and women, each one has either black or solid white eyes, who speak in different tongues. he holds a book in hi

GOLDEN DAWN RITUALS D

ou are trying to banish. so, for example, when banishing a tough elemental of o, the opposing elemental force would be that of n. let the adept also realize that the white portion is always pointed toward the direction or quarter that you are invoking from. so, if you are invoking, for example, element of o, and you are holding a or e, you then face their particular direction. if you are invoking the higher spiritual natures, it is important to hold the white band upwards. as a matter of fact, it is a sacrilege to hold the white band downwards, for that would provide the infiltration of evil forces through the lotus wand and into the adept's sphere of sensation. so, the white end must always be higher than the black end. when you are banishing, you would point the 3 black end to the quarte

GOLDEN DAWN RITUALS T

18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) now, though these calls are thus to be employed to aid thee in the skrying of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auri

t call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16

GOLDEN DAWN RITUALS T3

18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) now, though these calls are thus to be employed to aid thee in the skrying of the tablets in the spirit vision, and in magical workings therewith, yet, shalt thou know that they be allotted unto as much higher planes than the operation of the tablets in the assiatic plane. and, therefore, are they thus employed in bringing the higher light and the all potent forces into action herein. and so also are they not to be profaned, or used lightly with an impure or frivolous mind. also the calls may be employed in the invocation of the chiefs of the elementals according to the title of the book t associated therewith. and in this case, it will be well to employ the names of the archangels michael, raphael, gabriel and auri

silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call should never be attempted unless one has gone through complete initiation into the third order. here is the list of the 30 aethyrs. one may wish to refer to them while studying the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16

GOLDEN DAWN RITUALS U1

great center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of other faculties of the ruach, in and under the presidency of the will, at th

n of other faculties of the ruach, in and under the presidency of the will, at the same time reflecting the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the human hwhy. but the human neschamah exists only when the higher will is reflected by the agency of aspiration from rtk into the lower body, and when the flaming letter c is placed like a crown on the head of the microprosopus. thus only does the human will become the receptacle of the higher will in the action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the man

tion from rtk into the lower body, and when the flaming letter c is placed like a crown on the head of the microprosopus. thus only does the human will become the receptacle of the higher will in the action of the neschamah, which is the link therewith. the lower will is the human hwhy an angry and jealous god, the shaker of the elements, the manifestor in the life of the body. but illuminated 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 o

from hmkj and hnyb, but it is the executive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a process and a simulacrum of the action of the higher wisdom and understanding. for the air is not the light, only the translator of the light. yet, without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds ther

g of obsession. all thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from light. this spiritual consciousness is the focus of the action of the neschamah. the spiritual consciousness is, in its turn, the throne or vehicle of the life of the spirit which is the chiah; these combined form the chariot of the higher will which is in rtk. also, it is the particular faculty of the neschamah to aspire unto that which is beyond. the higher will manifests itself through the yechidah. the chiah is the real life principle, as distinct from the more illusionary life of the physical body. the shining flame of the divine fire, the rtk of the body, is the real self of the incarnation. yet only few of the sons

GOLDEN DAWN RITUALS U3

e adeptus minor: to expel from the sephiroth of the 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 wi

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 descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the e

, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great mystery that the adeptus minor must know, viz: how the spiritual consciousness can act around and beyond the sphere of sensation "thought" is a mighty force when projected with all the strength of the lower will under the guidance of the reasoning faculty and illuminated by the higher will. therefore, it is that, in thy occult working, thou art advised to invoke the divine and angelic names, so that thy lower will may willingly receive the influx of the higher will, which is also the lower genius behind which are the allpotent forces. this, therefore, is the magical manner of operation of the initiate when "skrying" in the spirit vision. through his own arcane wisdom

necessary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the kether of man, as it states, bringing with him the tremendous illumination of his angelic nature. this is the god in man, and the man in god, and like enoch, the adept shall walk with god. this clearly is an indication of the lack of all neurosis from a psychological point of view and perfect i

o understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth" here, we clearly see the hierarchy within man now wor

GOLDEN DAWN RITUALS U4

corresponding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesch, the thought ray is sent like an arrow from a bow right through the circumference of the sphere of sensation directly into the place desired. arriving here a sphere of astral light is formed by the agency of the lower will, illuminated by the higher will, and acts through spiritual consciousness. by reflection along the thought ray, the sphere of astral light is partly drawn from the nephesch and partly from the surrounding atmosphere. this sphere being formed, a simulacrum of the person of the skryer, is reflected into it along the thought ray, and the united consciousness is then projected therein. this sphere is therefore a dupl

has no clear-cut sense of direction. the untrained are on a journey, but he/she knows not where. the adept, when skrying, must be firm that exploration for the sake of exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives

GOLDEN DAWN RITUALS U6

d has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 obsession always enters through a cutting off of the higher from the lower will, and it is ordinarily first induced by a thought-ray of the spiritual consciousness (whence one danger of evil thoughts) ill-governed, penetrating the sphere of sensation and admitting another potency, either human embodied, or human disembodied, elemental or demonic. the first action of such a force is to flatter the lower will, until he shall have established firml

ender the ruach less concentrated. as soon as the ruach is sufficiently dispersed to repair the strain on the physical body, the lower will is weakened, and is soon seized upon and bound by the invader, whence arise the sensations of chill and drowsiness which are the usual forerunners of obsession. now to yield the force necessary to overpower the lower will from any chance of communication with the higher, the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now, unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of t

physical body which is at the back of the head about the junction with the spine. now, unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole

superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and thoroughly interrupted in the physical body. in the adept, death can only supervene when the higher will consenteth thereto, and herein is implied the whole mystery of the elixir of life. additional notes on obsession g.h. frater n.o.e.l. when the magnetic rule of a desire causes separation between the higher will and the ruach and nephesch, the result is obsession. the natural man is often caught up in obsessions without realization. even so, the adept can become ensnared in obsession and thus perform his/her adept tasks without genuine connection and guidance from the higher will, while all along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far m

along convincing him/herself that the tasks to be undertaken are truly being achieved. this is far more dangerous for the adept than the normal man, who in his slumber, is aware not of his higher will. thus, the adept is more vulnerable to obsession becoming trance due to the heavy astral currents of influence within his sphere of sensation. it is critical that the adept maintain connection with the higher will to avoid the confoundment of the yesodic currents leading to obsession. though it is far from complete, i have hearby listed areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of himself as his career. this is the hab

GOLDEN DAWN RITUALS VENUSZAM16

e banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value o

GOLDEN DAWN RITUALS Z1

den cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation, and the shaft, the purified will directed to the higher. the golden cross bar is that whereon the manifested law of perfection rests, the banner itself, the perfect law of the universe, and the red cords and tassels, the divine self-renunciation whose trials and sufferings form as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the h

e self-renunciation whose trials and sufferings form as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, were yet but an inferior presentment of the higher, fitted to our comprehension "expounder of the sacred mysteries" is the name of the hierophant, and he is "osiris (aeshoorist) in the nether world (st added as a suffix to a name indicates the influence from rtk. 9 the station of hiereus is at the extreme west of the temple and in the lowest point of twklm where he is enthroned in its darkest part, in the quarter represented black in th

is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light" in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil and in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice as made only unto the higher. the red cross may be bordered with gold in this instance to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of t

nt that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice before the path leading to the higher be attained "avenger of the gods" is the name of the hiereus, and he is "horus in the abode of blindness unto, and ignorance of the higher" hoor is his name. the station of the hegemon is between the two pillars whose bases are in jxn and dwh at the intersection of the paths p and s in the symbolic gateway of occult science as it were, at the beam of the balance, at the equilibrium of t

is attracted thereby and brought to the aid of the candidate. it symbolizes the self sacrifice that is offered for another to aid him in the attainment of the light. it also signifies the atonement of error; the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary form, red to represent the energy of the lower will, purified and subjected to that which is the higher, and thus, is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life, it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which

GOLDEN DAWN RITUALS Z2

c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronoun

writes down any of the answers that may be advisable. the master of evocations now addresses a conjuration unto the spirit evoked, binding him to hurt or injure naught connected with him, or his assistants, or the place. and, that he deceive in nothing, and that he fail not to perform that which he hath been commanded. 7 w. he then dismisses that spirit by any suitable form, such as those used in the higher grades of the outer. and, if he will not go, then shall the magician compel him by forces contrary to his nature. he must allow a few minutes for the spirit to dematerialize the body in which he hath manifested, for he will become less and less material by degrees. note well that the magician (or his companions if he has any) shall never quit the circle during the process of evocation

be decharged, banished and thrown aside. if a flame of o, it shall be extinguished. if a vial containing air, it shall be opened, and after that, well rinsed out with pure n. c invisibility o a. the shroud of concealment. b. the magician. c. the guards of concealment. d. the astral light to be molded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher; the placing of a barrier without the astral form; the clothing of the same with obscurity through the roper invocation. g. formulating clearly the idea of becoming invisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with nand o, so that their vapor may begin to form a basis for the shroud. h. the beginning of formulat

would speedily attract an occupant which would become a terrible vampire praying upon him who had called it into being. after frequent rehearsals of this operation, the thing may almost be done per motem. m transformation a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism in the sphere of sensation. f. invocation of the higher. the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator and the reason thereof. i. announcement aloud that all is now

s clearly to the form what he intends to do with it. w. similar to the w.section of invisibility, save that the conjurations, etc, are to be made to the appropriate plane of the form instead of to hnyb. 14 c spiritual development a. the sphere of sensation. b. the augoeides. c. the sephiroth, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspir

GOLDEN DAWN RITUALS Z3

ines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superintend the preparation. this symbolises that it is

he foot of the altar, that is, under the citrine part of twklm which receives the impact of the middle column. now, the hegemon throughout the ceremony acts as guide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually ca

n the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this time, the simulacrum of the higher soul is attracting the neschamah of the candidate, the human will is not as powerful in the jwr for the moment, because the aspirant of the mysteries is now, as it were, divided. in other words, his neschamah is directed to the contemplation of his higher self which is attracted by the hegemon. his natural body is bound and blinded, his jwr is threatened by the simulacrum of the evil pe

e advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming h

tor as affirming his passive reception of the ritual, but his right hand is on the white triangle to symbolise his active aspiration towards his higher self. his head is bowed to represent the voluntary submission of the human will to the divine, and for this latter reason, he repeats in the obligation his name in the outer world. the hierophant gives one knock, affirming that the submission unto the higher is perfect. only at this moment, does the invisible and colossal figure of tho-oth cease to be in the sign of the enterer and gives the sign of silence, permitting the first real 5 descent of the genius of the candidate, who descends to the invisible station of harpocrates as a witness of the obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not ar

GOLDEN DAWN RITUALS ZAM11

ember of the body of christ. thou art glorifed and the hope of the world to come. thy powers shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and

GOLDEN DAWN RITUALS ZAM13

that life springs forth the glory of the sun, and the unspoken word of the logos that prepares us for the endless night's journey across the great abyss. the glorious sun of tiphareth shall shine on the summit of calvary. fraters and sorors, let us remember that it is by our wounds that we are healed. it is by the wounds on our bosom and the wounds of yehashuah, the sacrificing of the lower unto the higher that we are justified. for it is not the actual blood upon the cross that renews us and glorifies us, but rather it is the life force that we as rosicrucians devote to the great work, and our triumphant and glorious return home unto the infinite light of the supernals" second adept "let us this day renew ourselves unto the light, for if we cling unto the ruach, then we have the fruits o

gs, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the higher (chief adept places the crux between the spine and shoulder blades of other adepts, against the left breast of the second adept, and the right breast on the third adept) chief adept "be thy body a temple of the rose and cross (chief adept places the crux on the base of the spine on all the adepts, the second adept on the left hip and the third adept on the right hip) chief adept "be thy

GOLDEN DAWN RITUALS ZAM14

now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and humbly before thee to enter thus far into the sanctuary of

GOLDEN DAWN RITUALS ZAM16

m the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of the divine force is present in every vein and nerve. then, contemplate the higher and divine genius, and utter the following prayer "unto thee, sole wise, sole eternal and sole merciful one, be the praise and glory forever, who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value o

GOLDEN DAWN RITUALS ZAM18

stified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" step 22 pause. make the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted (state earthly name, who now standeth humbly before thee as (whisper your power name) to enter thus far into the sanctuary of thy mys

GOLDEN DAWN RITUALS ZAM20

e ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. return to your body. circumambulate with a, while drawing down the divine brilliance into the vortex, having formulated an angel torch-bearer who lights and leads the way saying "i am osiris, the sun veiled by night, united to the higher by purification perfected through suffering, and glorified through trial. i have come where the great gods are, through the power of the mighty name, hwhy, layqpx" step 21 then pass around, again, following the angelic kerux. say "i have passed through the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the so

GOLDEN DAWN RITUALS ZAM21

irit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou o

hou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and sorors, let us first seek always in all things true wisdom, the summun bonum, the stone of the philosophers. our order is dedicated to healing, not to hurting, to helping, not to hindering, to the higher genius the true will and the great work. but let us remember the blood of the martyrs, and let us always commit to defending this temple, this order and all those who in innocence seek the true and celestial light with whatever force necessary. let us kneel "oh lord of the universe, the vast and mighty one, into thy hands do we place our hopes and our trust, for without you, our lord, w

GOLDEN DAWN RITUALS ZAM22

with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until the sensation of the divine force is present within the ruach, nephesh and the g uph. let the adept take as much time as necessary to contemplate the higher and divine genius. when the adept is ready to proceed, recite the following prayer "unto thee sole wise, sole eternal and sole merciful one, be the praise and glory forever. thou who hath permitted me, who now standeth humbly before thee, to enter thus far into the sanctuary of thy mysteries, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descen

GOLDEN DAWN RITUALS ZAM24

cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed

s place) hierophant "let the kerux come to the east (kerux and other officers to follow are served with the lamen which the hierophant holds while addressing them) hierophant "by the powers to me committed, i ordain you kerux of this temple for the ensuing six months, to guard the inner side of the portal, and to lead all mystic processions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and t

GOLDEN DAWN RITUALS ZAM3

e is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white brilliance reaches its apex, let the adept recite the following "i am he, the bornless spirit, having

GOLDEN DAWN RITUALS ZAM5

ntagram is not an evil symbol, but remember, that any action against one's divine and true will is an evil action, therefore, disproving the argument that the inverted pentagram in one's sphere of sensation is acceptable. the bornless middle pillar exercise should be performed by the adept as an important prerequisite to the bornless ritual. it may also be used as a method to spiritually focus on the higher genius. the use of this ritual on a daily basis will develop the mind and the body to further aid the adept in the continual effort for union with the higher genius. for maximum effectiveness, the ritual should be memorized. the ritual of the bornless middle pillar part 1 step 1 holding the lotus wand by the white band, perform the l.b.r.p. and the s.i.r.p. step 2 formulate the divine w

that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. a

GOLDEN DAWN RITUALS ZAM7

transmute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was formulated the universe: then came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the

GOLDEN DAWN RITUALS ZAM8

tagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath the blind force of matter. notice that we didn't say beneat

GOLDEN CHAIN AND THE LONELY ROAD

nitiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at their behest that the rite is performed or its textual form is transmitted to others. in and of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lore, known as 'the gnosis of the crooked path, there are numerous examples of such advanced workings. for example 'the rite of the turnskin. this is an initiatory procedure intending the entrance of the aspirant into the circle of therionic atavisms: the zodiak of living forms. by passing through its ordeals the skin-leaper's arte is impressed upon the flesh; the be

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

the old canals is much richer in nutrients than the soil of the surrounding plains. but the platform-canal system was not merely a way of enriching infertile ground. it also appears to have created a climate that both extended the high-altitude growing season and helped crops survive hard times. during the area s frequent periods of drought, for example, the canals provided vital moisture, while the higher level of the platforms raised plants above the worst effects of the region s frequent floods. moreover the canal water may have acted as a kind of thermal storage battery absorbing the sun s heat during the day and radiating it back into the freezing night, to create a blanket of relatively warm air over the growing plants. feats and wisdom of the ancients, pp. 56-7. graham hancock fing

es this verse run? a. the red bamboo from canton is rare in the world. in the groves are 36 and 72. who in the world knows the meaning of this? when we have set to work we will know the secret. the atmosphere of intrigue that such passages generate is accentuated by the reticent behaviour of the hung league itself, an organization resembling the medieval european order of the knights templar (and the higher degrees of modern freemasonry) in many ways that are beyond the remit of this book to describe.24 it is intriguing, too, that the chinese character hung, composed of water and many, signifies inundation, i.e. the flood. finally, returning to india, let us note the content of the sacred scriptures known as the puranas. these speak of four ages of the earth, called yugas, which together a

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled by many as a black magician, he was a late victorian english gentleman to the end of his life. a man intoxicated with god, to borrow one of his biographers terms, crowley was neither a satanist nor black magician. he died in poverty in 1947. under his deathbed was found a considerable sum of money belonging to the ordo templi

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

there be no difference made among you between any one thing and any other thing for thereby there cometh hurt. aleister crowley, book of the law another major theorem of enochian magick is that man is capable of being and/or using, anything that he encounters, because everything that can be encountered by man is a part of his being. you will probably not fully realize this theorem until you enter the higher aethyrs (especially the third aethyr, zom) but at least an intellectual understanding of it should be obtained at the beginning of your practice.this theorem is the underlying principie behindall operations of enochian magick.it explains how these operations work. this theorem is directly related to the hermetic axiom "as aboye so below" and the magical axiom that man is a microcosm. th

eel youself passing through the ceiling and roof if you are inside a building "see" the ground falling away from you as you rise upward. notes to step 3. no rnatter what happens, will yourself to rise higher. keep going on and on without stop. you may see figures or objects. if so, ignore them and continue rising. the goal of this exercise is to rise aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this o

telligence. the masculine current is cold, uncaring, logical, and highly intelligent. it is unaffected by sword or dagger but can be turned by the cup. the feminine current is hot, irrational, and highly charged with varying emotional forces. it is impervious to the cup but can be checked in various degrees with the sword, dagger or wand. these currents will increase in intensity as you rise into the higher aethyrs. in some aethyrs both currents will be encountered with almost equal strength. you must remember that each aethyr will always have both currents somewhere within it. table vii contains the one that is usually the strongest, but in those aethyrs where the currents are of approximately equal strength, the table shows "both" 156 table vii. the sexual currents of the aethyrs no. aet

tever happens, write down exactly what happened after each exercise. do not do more than one operation a day. the time period for each operation should be allowed to vary with the time that you have available as wel l as with the results. the primary purpose of this meditational technique is to prepare your bodies (your physical as well as your subtle bodies) to receive the forces and energies of the higher aethyrs, especially the sexual currents that flow through these aethyrs. if you can wear your robe and 160 conduct each operation in your magical temple, so much the better. step 1. sit comfortably with spine erect. keep your feet together. keep your hands together. step 2. concentrate on your spinal column. begin at the base of your spine and "feel" each vertebra upward one at a time

170 m a h a m u d r a outline for an advanced exercise samadhi is the state in which the ascetic loses the consciousness of every individuality including his own. he becomes-the all. h.p. blavatsky, glossary to the voice of silence after success with the beginner's and the intermediate's exercises, you will be ready to practice a more advanced magical operation. this exercise will prepare you for the higher aethyrs. i f you can successfully perform the exercise outlined below, you should have little difficulty in entering the aethyrs above nia. step 1. wear your black robe and hold your magical sword. any other preparations will be up to you. step 2. enter your mental body. as soon as any thought comes into your mind, cut it off with your sword. this is called "cutting off a thought at the

GREY W G CONDENSATION OF KABBALAH

an sometimes be shot down by arrows rightly aimed from the ambition and achievement level before they can be reached by hand from the rationality stages higher up. another concept to consider is the curtain or veil called parochet. this is a sort of imaginary screen drawn across the entire width of the tree. it is frequently shown as being just before the sixth sphere, tiferet, and the opening of the higher-self. it is thought of as being gauzy or sufficiently translucent to give hints of something behind it. it represents the limits of clear perception which we have to impose between ourselves and more advanced consciousness. parochet is a useful background for spiritual studies. most mythologies are full of warnings about mortals who dared to gaze on gods and were destroyed in consequenc

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ne aspect; for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so many conjectures that i will not add to their number here. if, as appears most likely, he is synonymous with paltar (balder, he must pass for a god of light, but also of fire, and again of tempest; under another view he haunted wells and springs. he approximates the higher elemental powers, and could the more easily be perverted into a diabolic being. equally lost to germany is the name of the norse loki, who represents fire in another xx peeface. aspect, and was still better qualified to stand for the devil. the stories of his artfulness, his cunning tricks, have reproduced themselves repeatedly in all branches of our race. i now turn to the goddesses. a

1, the hero with a swan's wing (p. 428) like hermes with his winged feet, the water-wife with a snake's or fish's tail; even the giant has [only] a finger and toe above the common (p. 52 7n. the devil's horse-foot may suggest the semi-equine centaurs, as well as the on. nennir (p. 490. conversion into complete animal form might easily arise out of this; or it might be regarded as a prerogative of the higher being to transform himself into an animal for a time. the devil in retiring is compelled unawares to let his horsefoot be seen (p. 326; a kobold (home-sprite) is also horse footed (p. 511. to the water-sprite the whole or half of a horse's figure is attributed; that is why horses are sacrificed to rivers. a british demon grant, possibly connected with grendel (p. 243, shewed himself as

ou put it. our magicians have also, in common with those of greece and rome, the power of assuming an animal shape (in itself a divine attribute, p. 326: the men prefer changing into a wolf or hawk, the women into a cat or swan; to translate it into the language of our heathen time, they addict themselves to the service of wuotan, of frouwa. these metamorphoses are either voluntary or compulsory: the higher being in his might puts on the animal shape that suits him, or he dooms a man to wear it in punishment or vengeance. in the stories it is often a mother-in-law or stepmother that transforms children, on. stiupmud'ur shop, fornald. sog. 1, 31. 58. herodotus 4, 105 says of the neuri, that among scythians and greeks settled in scythia they pass for magicians yorjre, because once a year eve

heathenism attributes to them even a greater, making the world's end depend upon them (p. 814, naglfar* see passages in a homily of the 8th cent, on this superst, pertz's ai-chiv 6, 500-1. 2 so in bohemia and moravia. lowe's denkw. u. reiseu 72. vol iii. r 1140 superstition. climxlies built; the rise of new establishments and kingdoms is liallowed by beasts, whicb, alien to all human ends^ reveal the higher counsels of the gods. greek and roman story teems with examples. a i^aven leads battus and his emigrants to cyrene (kopa^ rjyyjaaro, callim. hymn to apollo 6q. the irpini are so called from irpus, the ivolf that led them (strabo 2, 208^ floki sacrificed for three ravens to shew him the way' hann fekk at bloti miklu, ok blotasi hrafna pria, pa er homtm shijlclu lei& visa ]7viat:'a hof'su

crificial cake in the shape of an idol? a cake was also baked at the bealtine, and distributed among the multitude, p. 613. the culture of flax is sure not to have been deficient in speeches and ceremonies of blessing: to this day the girls sing all kinds of songs over this work. in some places, at sowing time, the mistress of the house used to get on the table and dance, then jump oif backwards: the higher she made this leap, the higher the flax would grow (conf. sup. i, 519. lasicz p. 50 says of the samogits' tertio post ilgas die deum waizganthos colunt virgines, ut ejus beueficio tam lini quam cannabis habeant blessing the flax. wolf, fox. 12-il copiam. ubi altissima illarum, implcto placentulis quas sikies vocant sinu, et sfans pede uno in sedili manuque sinistra sursum elata librum p

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

especially in schaumburg, they tie up a tar-barrel on a fir-tree wrapt round with straw, and set it on fire at night. men and maids, and all who come, dance exulting and singing, hats are waved, handker chiefs thrown into the fire. the mountains all round are lighted up, and it is an elevating spectacle, scarcely paralleled by any thing else, to survey the country for many miles round from one of the higher points, and in every direction at once to see a vast number of these bonfires, brighter or fainter, blazing up to heaven. in some places they marched up the hill in stately procession, carrying white rods; by turns they sang easter hymns, grasping each other s hands, and at the hallelujah clashed their rods to gether. they liked to carry some of the fire home with them.1 no doubt we sti

erbarmen, lohengr. p. 16. ez moht ein stein beweinet han dise barmunge, dietr. 48a. mark, the stones did not weep of themselves, but were moved to sympathy by the weeping and wailing of the hapless men, which as it (346 elements. straps, till its veins drop blood/ msh. 2, 235b, suggested no doubt by the veins which run through some stones (see suppi. in closing this chapter, i will group together the higher gods who more immediately govern the four elements. water, springs, rain and sea are under wuotan (nichus, donar, uogi, holda. fire, lightning under donar, loki. air, wind under wuotan, fro. earth under nerthus and many others, mentioned on p. 641-2. were penetrated their ears. so in holberg (ellefte juni 4, 2: horte jeg en sukken og hylen, som en steen maatte grade ved. and ovid (met

veneration. gods and men transformed themselves into trees, plants or beasts, spirits and elements assumed animal, forms; why should the worship they had hitherto enjoyed be withheld from the altered type of their manifestation? brought under this point of view, there is nothing to startle us in the veneration of trees or animals. it has become a gross thing only when to the consciousness of men the higher being has vanished from behind the form he assumed, and the form alone has then to stand for him. we must however distinguish from divinely honoured plants and animals those that were esteemed high and holy because they stood in close relationship to gods or spirits. of this kind are beasts and vegetables used for sacrifice, trees under which 1 the way it is expressed in the eddie myth

ture, perfectly adapted for heathen worship. a serpent twined round the staff of asklepios, and serpents lay beside healing fountains (p. 588n. the ancient prussians maintained a large snake for their potrimpos, and the priests guarded it with care; it lay under ears of corn, and was nourished with milk.1 the lettons call snakes milk-mothers (peena mahtes; they were under the protection of one of the higher goddesses named brehkina (crier, who cried out to all that entered to leave her peena mantes unmolested in the house (mag. der lett. gesellsch. 6,144. there is milk set for them in pots. the lithuanians also revered snakes, harboured them in their houses, and offered them sacrifices.2 egyptian snake-worship was witnessed by herodotus 2, 74. nullus locus sine genio, qui per anguem plerum

621, and healing waters be drawn before sunrise (p. 586. the mounting sun dispels all magic, and bids the spirits back to their subterranean abode. twice in the year the sun changes his course, in summer to sink, in winter to rise. these turning-points of the sun were celebrated with great pomp in ancient times, and our st. john s or midsummer fires are a relic of the summer festival (p. 617 seq. the higher north, the stronger must have been the im pression produced by either solstice, for at the time of the sum mer one there reigns almost perpetual day, and at the winter one perpetual night. even procopius (ed. bonn. 2, 206) describes how the men of thule, after their 35 days night, climb the mountain-tops to catch sight of the nearing sun. then they celebrate their holiest feast (see sup

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

il the lodge is finally closed by the guardian, by announcing verbally or by sounding a gong that all must leave, and the lodge room be closed for the time. lectures the principal teachings of the order are given to the sanctum members in the form of monographs which are in manuscript form. in fact, each degree of our order consists of an initiation and from twelve to fifty or more monographs. in the higher degrees the monographs increase in number with each degree. these lectures, or monographs, are prepared by the imperators staff at the supreme grand lodge and sent to sanctum members throughout the worldwide jurisdiction (the americas, australasia, europe, africa, and asia. all members receive identical monographs. for the benefit of the latin-american countries, the monographs are tran

e doctrine of the trinity is an after-creation of the old mystical law of the triangle. by comparing the laws given in our temple lectures regarding the two triangles (in the first degree temple monographs) with this doctrine, one will find at once the similarity, as well as an explanation of why the triangle with the point downward represents divine or spiritual creations. throughout the work of the higher degrees, the triangle or the "law of three points" helps to solve many problems. in fact, in the work being done at the supreme grand lodge in the laboratory or out of it, in chemistry, electricity, healing, music, and even in the more subtle manifestations of nature's laws, the triangle in one of its two positions is used and always becomes the final or grand universal solvent. the cro

it lodges, chapters, and pronaoi of the organization, and are specially invited upon unusual occasions or whenever there is a feast or general ceremony. the members hold official membership cards and are given certain signs and symbols which are related to their membership. furthermore, members who qualify upon the completion of the pri [49] mary three degrees or atria may be permitted to receive the higher teachings of the order in the same manner as the first three degrees are presented. lodge, chapter, and pronaos membership. sanctum members may form pronaoi, chapters, and lodges in cities and localities where there are a sufficient number of members to conform to the requirements of the constitution and statutes for the formation of a lodge, chapter, or pronaos. new chapters and pronao

for six weeks the new member and an officer of the organization are in intimate contact by correspondence and in psychic contact through the rosicrucian methods. at the end of the sixth week, if the member is properly prepared, he is admitted into the first atrium of the neophyte studies and is given other confidential instructions. the introductory lessons are not elementary, but preliminary to the higher temple degree monographs, and provide the means by which the neophytes can qualify for these temple degrees and receive them for study in their own home in the same manner as the introductory degrees. the instructions, lessons, laws, and principles given to the member in these preliminary monographs contain many astonishing ideas and do more to inculcate the true rosicrucian art in the

rough investigation before admitting the applicant. amorc makes its preliminary investigation through the usual channels, then investigates along its own lines. after this a certain number of inquirers are rejected. the others are admitted into the three preliminary (neophyte) degrees, which cover about one year of close examination and preparation. after that those found worthy are admitted into the higher work of the order. more tests are applied while preparing the seeker for further advancement. then, those finally adjudged worthy are admitted into various branches of the work not generally known to those who are uninitiated. our statistics show that out of every thousand persons who are accepted into the order. only 600 are admitted into the higher work; only 400 reach the seventh deg

HAMIL THE ROSICRUCIAN SEER

ane, that on this occasion, the boy described accurately each person and thing thatwas-calledfor, and i might add several other cases in which the same magician has excited astonishment in the sober minds of englishmen of my acquaintance. mr lane candidly confesses that there is a mystery in the matter to which he cannot discover any clue. how then are such phenomena, so perfectly coincident with the higher order of mesmeric clairvoyance as developed by alexis didier, and by mr hands's patient, as recorded in no. xxv. ofthezoist?drcollyer would certainly confess that it is utterly improbable, that these gentlemen should have been in that peculiar position in respect to the boy-seer, that the angle of incidence in all these cases equalled the angle of reflexion, and a very slight perusal of

HELENA BLAVATSKY THE KEY TO THEOSOPHY

others, how superhuman knowledge can be attained by physical or chemical processes. had webster said "by metaphysical and alchemical processes" the definition would be approximately correct: as it is, it is absurd. ancient theosophists claimed, and so do the modern, that the infinite cannot be known by the finite-i.e, sensed by the finite self-but that the divine essence could be communicated to the higher spiritual self in a state of ecstasy. this condition can hardly be attained, like hypnotism, by "physical and chemical means" q. what is your explanation of it? a. real ecstasy was defined by plotinus as "the liberation of the mind from its finite consciousness, becoming one and identified with the infinite" this is the highest condition, says professor wilder, but not one of permanent

s and events, future, past, and present, are alike fixed; and the mind becomes conscious of them. beyond our everyday world of limits all is one day or state-the past and future comprised in the present. death is the last ecstasis on earth. then the soul is freed from the constraint of the body, and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt real theosophy is, for the mystics, that state which apollonius of tyana was made to describe thus: i can see the present and the future as in a clear mirror. the sage need not wait for the vapors of the earth and the corruption of the air to foresee events the theoi, or gods, see the future; common men the present, sages that which

, that too much learning had made them mad, and that it would be dangerous to go farther. passing by the verbiage, which was partly a matter of habit and education with these writers, and partly due to religious restraint through secular power, and coming to the core of the matter, these writings were theosophical in the strictest sense, and pertain solely to man's knowledge of his own nature and the higher life of the soul. the present theosophical movement has sometimes been declared to be an page 12 the key to theosophy- hp blavatsky.txt attempt to convert christendom to buddhism, which means simply that the word heresy has lost its terrors and relinquished its power. individuals in every age have more or less clearly apprehended the theosophical doctrines and wrought them into the fabr

on talk of the general "spirit" to explain even the most important of the teachings we hold upon the subject would take up more space and time than can be allotted to it at present. we have no desire to interfere with the belief of the spiritualists any more than with any other belief. the responsibility must fall on the believers in "spirits" and at the present moment, while still convinced that the higher sort of manifestations occur through the disembodied souls, their leaders and the most learned and intelligent among the spiritualists are the first to confess that not all the phenomena are produced by spirits. gradually they will come to recognize the whole truth; but meanwhile we have no right nor desire to proselytize them to our views. the less so, as in the cases of purely psychic

inciples, but all the three regarded as a trinity. this trinity represents the holy ghost, the father, and the son, as it answers to abstract spirit, differentiated spirit, and embodied spirit. krishna and christ are philosophically the same principle under its triple aspect of manifestation. in the bhagavad-gita we find krishna calling himself indifferently atma, the abstract spirit, kshetraj a, the higher or reincarnating ego, and the universal self, all names which, when transferred from the universe to man, answer to atma, buddhi, and manas. the anugita is full of the same doctrine. yet, let no man anthropomorphize that essence in us. let no theosophist, if he would hold to divine, not human truth, say that this "god in secret" listens to, or is distinct from, either finite man or the

HINE P OVEN READY CHAOS

ectoplasm, westernised popular accounts of prana, chakras, and kundalini, and eventually, wilhelm reich s orgone energy. the next development came with the popularisation of psychology, mainly due to the psychoanalytic fads of freud, jung& co. during this phase, the otherworlds became the innerworlds, demons were rehoused into the unconscious mind, and hidden masters revealed as manifestations of the higher self. for some later exponents of this model, tarot cards were switched from being a magical-divinatory system to being tools for personal transformation, just as the gods/ goddesses came to be seen as not real entities, but 21 oven-ready chaos psychological symbols or archetypes. the current up-and-coming paradigm is the cybernetic model, as we swing into being an information-based cul

ossible. thus any technique which focuses awareness towards one-pointedness, such as mantrayoga, breath control, chanting, spinning or dancing, serves to direct awareness towards a chosen focal point. this has a particular effect on a region of the brain stem known as the reticular formation. the reticular formation is a kind of censorship system- deciding which sensory input will be passed on to the higher centres. for example, it is the action of the reticular formation that allows a sleeping person to not be awakened by familiar noises, but will allow a new noise to wake them up. as it is the reticular formation which modulates the perceptual experience of the cerebral cortex, then a single, unchanging input serves to dampen the activity of the reticular 60 phil hine formation. this, in

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

quer entirely his lower nature, and develop his higher faculties, he is much more likely to get the full perception of the process. this again is a most difficult thing to enter upon, and all but impossible to those engaged in my business. in the list of works sold by the t[heosophical] p[ublishing] s[ociety] are some on the yoga philosophy which will give you some idea of the process for gaining the higher spiritual powers. in the "arya magazine" there were advertisements of publications on it, such as "a treatise of the sublime science1 t. w. wilson 'sub rosa' in the g.d, was at 63 cross street, manchester, when he became a founder member of the order's horus temple at bradford in may 1888. he was also a member of the soc. ros. the letters 4 27 chacombe vicarage 12 april 1889 i have just

HP LOVECRAFT A DARK LORE

the room of machines and almost crying out as i saw the incline leading down to where one of those blasphemous trap-doors must be yawning two levels below. but instead of crying out i muttered over and over to myself that this was all a dream from which i must soon awake. perhaps i was in camp- perhaps i was at home in arkham. as these hopes bolstered up my sanity i began to mount the incline to the higher level. i knew, of course, that i had the four-foot cleft to re-cross, yet was too racked by other fears to realise the full horror until i came almost upon it. on my descent, the leap across had been easy- but could i clear the gap as readily when going uphill, and hampered by fright, exhaustion, the weight of the metal case, and the anomalous backward tug of that daemon wind? i thought

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ll reaching the sky at the world s rim. atwood s theodolite observations had placed the height of the five tallest peaks at from thirty thousand to thirty-four thousand feet. the windswept nature of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violent beyond anything we had so far encountered. his camp lay a little more than five miles from where the higher foothills rose abruptly. i could almost trace a note of subconscious alarm in his words-flashed across a glacial void of seven hundred miles- as he urged that we all hasten with the matter and get the strange, new region disposed of as soon as possible. he was about to rest now, after a continuous day s work of almost unparalleled speed, strenuousness, and results. in the morning i had

not believe there was any danger of immediate decomposition in the almost subzero air. he did, however, move all the undissected specimens close together and throw a spare tent over them in order to keep off the direct solar rays. that would also help to keep their possible scent away from the dogs, whose hostile unrest was really becoming a problem, even at their substantial distance and behind the higher and higher snow walls which an increased quota of the men were hastening to raise around their quarters. he had to weight down the corners of the tent cloth with heavy blocks of snow to hold it in place amidst the rising gale, for the titan mountains seemed about to deliver some gravely severe blasts. early apprehensions about sudden antarctic winds were revived, and under atwood s supe

t over some accursed ultimate abyss. that seething, half-luminous cloud background held ineffable suggestions of a vague, ethereal beyondness far more than terrestrially spatial, and gave appalling reminders of the utter remoteness, separateness, desolation, and aeon-long death of this untrodden and unfathomed austral world. it was young danforth who drew our notice to the curious regularities of the higher mountain skyline- regularities like clinging fragments of perfect cubes, which lake had mentioned in his messages, and which indeed justified his comparison with the dreamlike suggestions of primordial temple ruins, on cloudy asian mountaintops so subtly and strangely painted by roerich. there was indeed something hauntingly roerich-like about this whole unearthly continent of mountaino

and saw that our journey s end was not far off. the unknown mountains ahead rose dizzily up like a fearsome rampart of giants, their curious regularities showing with startling clearness even without a field glass. we were over the lowest foothills now, and could see amidst the snow, ice, and bare patches of their main plateau a couple of darkish spots which we took to be lake s camp and boring. the higher foothills shot up between five and six miles away, forming a range almost distinct from the terrifying line of more than himalayan peaks beyond them. at length ropes-the student who had relieved mctighe at the controls- began to head downward toward the left-hand dark spot whose size marked it as the camp. as he did so, mctighe sent out the last uncensored wireless message the world was

and pittings of the weathering tended toward unusual patterns. filled as he was with the horrors and strangenesses discovered at the camp, he hinted that the pittings vaguely resembled those baffling groups of dots sprinkled over the primeval greenish soapstones, so hideously duplicated on the madly conceived snow mounds above those six buried monstrosities. we had risen gradually in flying over the higher foothills and along toward the relatively low pass we had selected. as we advanced we occasionally looked down at the snow and ice of the land route, wondering whether we could have attempted the trip with the simpler equipment of earlier days. somewhat to our surprise we saw that the terrain was far from difficult as such things go; and that despite the crevasses and other bad spots it

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ay. it means if you make love on a number six day, you'll get more out of it. that's the day that you probably will be a little extravagant. you'll probably want to buy cosmetics or clothing. it's a luxurious day. but you can have that any other time, too, except that on the number six day its easier to be that way. you will love it! on your number seven day, uranus day, you'll feel drawn towards the higher philosophical approach, towards exploring the deeper meaning of yourself. it's a day when you might want to start on an extended trip. you may have unexpected situations happening, so on a number seven day you should be ready to meet any opportunity that presents itself. that doesn't mean you can't stay home and spend the day in bed or be all alone, but it's a shame to waste a number se

INITIATION INTO HERMETICS

lack magicians, who adopt all sorts of animal shapes in the invisible world not to be recognized whole doing their wicked work. the good magician will always condemn such actions, and his spiritual faculties allow him to see through such creatures and to recognize the real figure of the artificer. our preliminary exercises do not serve to induce the scholar to wicked deeds, but to prepare him for the higher magic, where he will have to adopt higher divine forms into which he will transplant his self-consciousness. if one has been trained during the exercise to the point of being capable of adapting any kind of animal shape with the consciousness, and if one can manage to maintain this imagination for five minutes without interruption, then the same exercise has to be practiced on human bei

of one part of this reservoir, bringing about the necessary effect in this way. it is therefore profitable not to talk about it; otherwise, somebody else could easily draw up the power by the same ritual and accomplish the effect, naturally at the sacrifice of the originator. certain lodges let their beginners perform rituals by which such a power reservoir is loaded automatically. in this case, the higher adepts would get a cheap additional allowance and could work with it effortlessly. but as soon as the scholar is making progress and is capable of obtaining it by himself already, he will be advised to use this ritual as little as possible. evidently some people will come to the conclusion that several of the political movements or parties are performing an indirect magical action with

a. release of the hand b. preparation of the fingers with the help of the pendulum, pencil, planchette, etc. 2. passive communication: a. with the own guardian genius b. with deceased people and other beings. end of step v step vi before i describe the exercises of step vi, i shall underline once more that all the previous exercise have to be under perfect control in order to keep the balance in the higher degree of development too. it would be absolutely useless to skip one of the steps or to omit and neglect one of the exercises. any gap would become very perceptible and the scholar would have great difficulty to make up for one or the other problem in his development. consequently, the main condition for success remains an excellent basic training. magic mental training (vi) in this st

very few persons are actually haunted magically. think of the numerous inquisition victims of the past! no doubt there is a certain advantage for the average man in that the old order has changed, yielding to a new one, for if a man s belief is bad, it will not be changed by burning. but one has thrown out the baby with the bath water without touching the roots of the matter and without verifying the higher laws. now the magician will realize why such stress has been laid on the importance of introspection, control and mastering of the thoughts at the beginning of the practical part of this work. supposing he did not get the thoughts under control of his willpower in the course of his development, he would unconsciously create larvae that might become fatal to him sooner or later. next i a

viction; he too may become prey to intoxication and fall into the same condition as so many drug-stricken persons. for this reason i will not describe any method in this work that would tempt the magician to experiment on such things, but i shall only point out quite harmless methods that allow clairvoyance to occur automatically, in conformity with the spiritual maturity and as a concomitance of the higher initiation. another kind of clairvoyance is the one that is caused by impairment or temporary loss of the eyes. most of the books teaching clairvoyance recommend staring at an object, a magic mirror, a crystal ball, or at gems, and those are good methods, but they are not adequate for everybody. these expedients for the development of clairvoyance are useful only in the hands of a train

ISIS UNVEILED

a state or a place of punishment; for when frigga, the grief-stricken mother of balder, the white god, who died and found himself in the dark abodes of the shadows (hades, sent hermod, a son of thor, in quest of her beloved child, the messenger found mm in the uiexorbble region ^alast but still comfortably seated on a rock, and reading a book" the norse kingdom ta the dead is moreover situated in the higher latitudes of the polar regions; it is a cold and cheerless abode, and neither the gelid halls of hela nor the occupation of balder present the least similitude to the blazing hell of eternal fire and the miserable' damned' sinners with which the church so generously peoples it. neither is it the egyptian ameriti, the region of judgment and purification; nor the honderak the abyss of dar

mbolically, the central, spiritual sun, the su heme deity. arrived at this region every soul becomes purified of its sins, and unites itself forever with its spirit, having previously suffered throughout all the lower spheres. 2. by placing the sphere of visible fire in the middle of the universe, he simply taught the heliocentric system which appertained to the iv^stmes, and was imparted only in the higher degree of initiation. john ^ves to his word a purely kabalistic significance, which no 'fathers' except those who had belonged to the neo-platonic school, were able to comprehend. origen understood it well, having been a pupil of ammonious saccos; therefore we see him bravely denying the perpetuity of hell-torments. he maintains that not only men, but even deinls (by which term he meant

mdima, is still accessible to those 'who know' though perhaps recognised by another name; and that the ramifications of his influence extend throughout the worid. but we will now return to the early christian period. as though be were not aware that there was any esoteric significance in the exoteric symbols, and that the mysteries uiemselves were com- posed of two parts, the lesser at agrae, and the higher ones at eleusinia, clemens alexandrinus, with a rancorous bigotry that one might expect from a renegade neo-flatonist but is astonished to find in this generally honest and learned father, stigmatized the mysteries as indecent and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of k

hy with which these rites were invested "the wisest and best men in the pagan world" adds dr. warburton "are unanimous in this, that the mysteries were instituted pure, and proposed the noblest ends by the worthiest means" in these celebrated rites, although peisons of both sexes and all classes were allowed to take a part, and a participation in them was even obligatory, very few indeed attained the higher and final initiation. the gradation of the mysteries is given us by proclus in the fourth book of bis theplato "the perfective rite ttamj, precedes in order the initiation muetia, and the initiation epopteia, or the final apocalypse (revelation" theon of smyrna, in mathematica, also divides the mystic rites into five parts "the first of which is the previous purification; for

e in prayer and meditation, the fakir, when he emerges thence, is mesmerically strengthened and pre- pared; he produces wonders far more varied and powerful than before be entered. the 'master' has laid his bands upon hint, and the fakir feels strong. it may be shown, on the authority of many br&hmanical and bud- dhist sacred books, that there has ever existed a great difference between adepts of the higher order, and purely psychological subjects like many 212. louia jaoolliot: l$ tpir^itau dant u mtnuu, pp. 31^^20^ 65. digitizec by google 100 isis unveiled natural; for they are his iwotecting deities. but are the pitris disembodied human beings of our meet tiaa is the qu

JASMUHEEN THE FOOD OF GODS

tion is for many of the actions that they do. many are driven by subconscious realities that bring hungers seeking to be fed. divine nutrition: the madonna frequency& the food of gods with jasmuheen 30 rarely do we do absorb enough of the food of gods to dwell in the level of the super-mind, except when we are being selfless, and have tuned ourselves to the channel of kindness and compassion; for the higher emotional spectrums that we have built within us of mercy, compassion, kindness, altruism, unconditional love etc. walk hand in hand with the higher aspects of our thinking on the mental plane. these are the thoughts that say to us, why we are here? can we live in harmony? can we co-exist in peace? can we all get along? and when we sincerely want to know, the intelligent universe that s

how advantageous it would be to have all the facts and steps of a plan, with logic and motivation, goals and outcomes, all laid bare, before they proceed to fulfill a given task. unfortunately in the realm of service, for initiates exploring the field of the gods, this is rarely how it s done. the journey of trust and faith walk hand in hand in every spiritual warrior s life and the entry key to the higher realms, and the kingdom of the gods, is an energetic mix of sincerity, humility and surrender. these are virtues that only the doing and living of life can deliver to our door. the desire to experience more and the discipline to tune ourselves to the divine nutrition channel are also keys that we need but the benefits are worth it. some say there is no such thing as destiny, that life i

lifestyles program. the vegetarian diet and service aspects of this program automatically increases our sensitivity to the divine nutrition channel and also attracts more of the love/wisdom/kindness and compassion frequency, which is the 8 herz vibration of the alpha. theta field. when these master glands are activated by also flooding them with violet light, our bio-system also attracts more of the higher elements of akasa and cosmic fire which are the two elements connected to these glands and also the two elements that work with our crown and brow chakras. while the pituitary gland produces the divine amrita, the pineal gland produces a substance called pinoline which also tunes the brain to the theta. delta zone. when activated and tuned to the theta. delta wave these glands act as co

g them feel unnecessarily indebted to you. in other words to give freely of our time, care, love, money, etc in a positive empowering manner without self aggrandizement. a pure heart is important as it unlocks the doors of the theta. delta fields and releases our highest potential, for true wisdom and divine power are only given to those who can value and use these gifts wisely. the true gifts of the higher mysteries and higher realms always come to the loving and the wise and the pure of heart. a heart filled with hate or doubt or skepticism or judgment, or a heart that has been walled through hurt and is shielded to others, needs to be healed before it can access the higher kingdoms in all their glory. this means our psychic heart, which when walled or blocked eventually creates problems

e following which provides an elaboration on some of my earlier written material on the elements: according to the metaphysics of the ancient wisdom, all the elements of this plane come from the cosmic monad. the physical universe is therefore an elaborated carrier of all the other six elements. the further the process of unfolding proceeds towards the material sphere, the weaker the influence of the higher elements progressively becomes as the influencing field of their source of luminosity is reduced. the following seven elements are to be understood as being interpenetrating and interwoven with each other. each element emanates from the one before it and thus each successively contains growing complexity, containing not only its own characteristic individuality, but also the aspects of

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

tting rid of the trouble of deep thought and right apprehension, and has helped to keep the world in ignorance. morsels of criticism, london, 1800. it is very striking that, in all ages, people have clothed the ideas of their dreams in the same imagery. it may therefore be asked whether that language, which now occupies so low a place in the estimation of men, be not the actual waking language of the higher regions, while we, awake as we fancy ourselves, may be sunk in a sleep of many thousand years, or, at least, in the echo of their dreams, and only intelligibly catch a few dim words of that language of god. as sleepers do scattered expressions from the loud conversation of those around them. so says schubert, in his symbolism of dreams. there is every form of the dream-state, from the f

elongings, and the lower creatures, are produced, is the flux, subsidence, residuum, ashes, or deposit, of the ethereal fire. man is the microcosm, or indescribably small copy, of the whole great world. dilatation and compression, expansion and contraction, magnetic sympathy, gravitation-to, or flight-from, is the bond which holds all imaginable things together. the connection is intimate between the higher and the lower, because all is a perpetual aspiration, or continuous descent: one long, immortal chain, whose sequence is never-ending, reaches by impact with that immediately above, and by contact with that immediately below, from the very lowest to the very highest. so true is it that god loves to retire into his clouded throne; and, thickening the darkness that encompasses his most aw

y pure parseeism; and the whole will be rightly regarded as the most extraordinary dream of philosophy as depth of depths beyond idea. schubert, in his symbolism of dreams, has the following passages, which we have before adduced and made use of for illustration: it may be asked whether that language, which now occupies so low a place in the estimation of men, be not the actual waking language of the higher regions, while we, adds the philosopher, coming out with something very strange, awake as we fancy ourselves, may be sunk in a sleep of many thousand years, or, at least, in the echo of their dreams, and only intelligibly catch a few dim words of that language of god, as sleepers do scattered expressions from the loud conversation of those around them. the following is a fair view of th

nd their gradual spread westward. but he is wholly mistaken; and most other modern explainers are equally mistaken. pococke contemplates all from the ethnic and realistic point of view. he is very learned in an accumulation of particulars, but his learning is of the earth, earthy; by which we mean that, like the majority of modern practical philosophers, he argues from below to above, and not, in the higher way, from above to below, or (contrary to the inductive, or aristotelian, or baconian method) from generals to particulars, or from the light of inspiration into the sagacities of darkness, as we may call unassisted world s knowledge, always vain. the feast of lanterns, or dragon-feast, occurs in china t their new year, which assimilates with that of the jews, and occurs in october at t

the absence of all colour. white is the synthesis and identity of all the colours in other words, it is light. thus white is blazoned, in the correct heraldic sense, as also in reference to its humid, feminine origin (for, as the old heralds say, light was begotten of darkness, and its type, product, and representative, woman, also, as the melancholy or silver light of the moon, argent; also, in the higher heraldic grade, symbols of the templars. 259 pearl, as signifying tears; lastly, luna, whose figure or mark is the crescent, or; which is either the new moon (or the moon of hope, or the moon of the moslem (or horned moon resting on her back. black (or sable, sab, sabbat, sat, saturn) is the absence of light, and is blazoned sable, diamond (carbon, or the densest of matter, without form

K AMBER THE BASICS OF MAGICK

rld. most occult and magical phenomena originate in the invisible, non-sensate, the basics of magick get any book for free on: www.abika.com 10 non-physical realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the material world. there are many similar terms used by other occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the invisible w

KNOWLEDGE LECTURE THREE

olden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes

LAITMAN M BASIC CONCEPTS IN KABBALAH

another exactly as one feels oneself, and feel spiritual objects as clearly as one feels corporeal objects, and so forth at all levels up to the creator himself. this is the creator s order of attainment, which moves along the same levels by which creation passed on its b a s i c c o n c e p t s i n k a b b a l a h 94 descent from above. this means that this path already exists, and as we reveal the higher levels, we completely reveal the corresponding lower levels as well. from below upward is the order of creation of both worlds: the spiritual and our final, material one. the spiritual observance of the laws of creation: the thought and desire to achieve the purpose of creation becomes the means to attain spiritual perfection. the periods in kabbalah: since the beginning of creation and

ge information using their own language. one can inform others about what happens in other worlds using the same language, while at the same time implying that this refers to objects in another world, which correspond to our own. this is exactly the language in which the torah is written. all the worlds are similar to one another; the difference is only in the material from which they are created the higher the world, the purer its matter. however, the laws of their functioning and form are the same, and each subsequent world is an exact replica (branch) of its predecessor (root. the created beings populating a certain world can perceive only within its boundaries because sense organs perceive only the material of that particular world. only humans can simultaneously attain all the worlds

LAITMAN M FROM CHAOS TO HARMONY

bout 1,400 years after the writing of the zohar, the ari (rabbi isaac luria) appeared in zephath, a city of kabbalists in the north of israel. in a systematic, scientific language he revealed the zohar s correction method. he also described in great detail the phases of the correction of the ego, leading to balance with the comprehensive nature. his writings contain depictions of the structure of the higher world, and explain how one can be admitted into that dimension of reality and live within it. however, since the ego had not yet fully manifested its power during the ari s lifetime, only few could understand him. this is because keener perception arrives when the ego is more evolved. as the end of the correction period arrives, it brings with it the final level of egoism. and with this

LAITMAN M KABBALAH REVEALED

vegetative level, the creature, is the unworkable part. the world beria is the workable part of the animate level, and the lower part of the animate level, the creature, is the unworkable part. from all we ve learned so far, we still don t know which of the five worlds we talked about is our world. actually, none of them is ours. keep in mind that there are no places in spirituality, only states. the higher the world, the more altruistic a state it represents. the reason our world is not mentioned anywhere is that the spiritual worlds are altruistic, and our world is, like us, egoistic. because egoism is opposite to altruism, our world is detached from the system of the spiritual worlds. this is why kabbalists did not mention it in the structure they depicted. moreover, the worlds don t ac

5) and think of the proportions between each two neighboring levels, we will begin to understand just how special and recent the desire for spirituality really is. actually, if we think of the time the universe has existed xapproximately 15 billion years xas a single day of 24 hours, the desire for spirituality appeared 0.0288 seconds ago. in geological terms, this is now. thus, on the one hand, the higher the desire, the rarer (and younger) it is. on the other hand, the existence of a spiritual level, above the human level, indicates that we haven t completed our evolution. evolution is as dynamic as ever, but because we are the last level to appear, we naturally think that we are the top level. we may be at the top level, but we are not at the final level. we are only at the last of the

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

worse than death itself. who, if not the creator, is the source of that suffering? throughout history, how many individuals have been willing to suffer and endure any pain in order to attain superior wisdom and to achieve spiritual elevation? how many of them voluntarily subjected themselves to unbearable agonies for the sake of finding at least a drop of spiritual perception and understanding of the higher force, and for the sake of uniting with the creator to become his servant? yet they all lived out their lives without ever receiving a response, and without any visible achievements. they left this world with nothing, just as they had come into it. why did the creator ignore their prayers? why did he turn away from them and scorn their suffering? all of these human beings subconsciously

rects the part from which it was created; meaning it corrects its own soul. until the moment the creator can fully merge with his created beings by revealing himself entirely to them, or "until the shochen fills the shechina" the condition of the shechina (the root of the souls) is known as "the exile of the shechina from the creator (galut hashechina. in this condition, there is no perfection in the higher worlds even in our world, the perceiving the creator- 27- lowest of all, every being must also fully perceive the creator. but most of the time we are occupied with satisfying our petty personal desires characteristic of this world, as well as blindly following the demands of the body. there is a condition of the soul called "shechina in the dust" when spiritually pure pleasures are con

from the creator, we perceive this as "bad" and then we consider ourselves to be sinners. but if we feel ourselves to be so evil that we cry out to the creator to save us, asking the creator to reveal himself to give us the power to break out from the prison of our egoism into the spiritual world, then the creator will help us instantly. it is for this form of human condition that this world and the higher worlds were created. when we reach the level of absolute sinner, we can cry out to the creator and eventually rise to the level of the absolutely righteous- 36- attaining the worlds beyond thus, we can only become worthy of perceiving the creator s greatness after we have rid ourselves of all conceit and realized the impotence and the baseness of our personal desires. the more importanc

h degree of disclosure is called a "world" from the most hidden degree to the most exposed. the end. the dining table- 55- from here it follows that our main objective is to elevate the importance of the creator in our own eyes, i.e, to acquire faith in his greatness and might. we must do this because this is our only possible means of escaping from the prison of personal egoism and entering into the higher worlds. as mentioned earlier, we can experience extreme difficulty when we decide to follow the path of faith and to abandon all concern for the self. we then feel isolated from the whole world, suspended in nothingness, without the support of common sense, reason or prior experience to support us. it is also as if we have abandoned our own environment, family, and friends for the sake

rcome these obstacles: by "knocking out" egoism as kabbalah prescribes. we can either ignore the ego s demands, or reply "i am going ahead without any explanations or tests, for those could only be based on egoism, which i must leave behind. and since i do not yet have any other senses, i cannot listen to you, but only to those great sages who have already entered- 96- attaining the worlds beyond the higher worlds and know how a person should act. and if my heart is becoming even more selfish, it means that i have made progress and thus deserve to have a little more of my true egoism revealed to me from heaven" in response, the creator will reveal himself to us, so that we will feel his greatness and will involuntarily become his slaves. at that point, we will no longer experience any temp

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

esent in all the other worlds. kabbalists define this relation as root and branch: thus, there is not an item of reality, or an occurrence of reality found in a lower world that you will not find its likeness in the world above it, as identical as two drops in a pond, and they are called root and branch. that means that that item found in the lower world is deemed a branch of its pattern found in the higher world, being the root of the lower item, as this is where that item in the lower world was imprinted and made to be. baal hasulam the essence of the wisdom of kabbalah we therefore see that every element and detail in this world, with all its connections, is present also in all the upper worlds, from assiya to ein sof. the universe, planet earth, the still, vegetative, animate, and the

s, our livelihoods, our very essence and our personal selves are felt in our egos. kabbalah helps to discern what causes harm, how it can be mended, and allows us to progress in each phase of the evolution. the difference between a highly evolved individual and a less evolved one lies in the ability to discern good from bad. we can compare this to a gauge. the smaller the unit the gauge measures, the higher the precision of the instrument. the study of kabbalah makes us increasingly sensitive to the discernment between spirituality and corporeality, between bestowal and self-reception. if a contemporary person has the opportunity to hear about kabbalah and the possibilities it offers, such a person can realize his or her purpose of creation: to rise through all the worlds up to ein sof whi

transferred, and stored. the truth is that we, too, exist in a similar picture, except that the screen is within us. those who rise to the level of these forces see how real they are, while the picture they create is imaginary. these forces cont h e r e s h i m o 161 stantly create different pictures, although the forces themselves remain the same. all in all, there are 125 degrees of attainment. the higher we rise in them, the truer and more correctly will we perceive how these forces connect. at the end of the ladder, one perceives the total merging of these forces, called ein sof. the principle that arises from this is that it is only when we attain and perceive something that we can define it. for this reason, all kabbalists adhere to an unshakeable law stated by baal hasulam: what we

empiric, scientific approach of the wisdom of kabbalah is based on the same research principles that apply to other fields of research. kabbalah, too, regards the observer as the researcher and studies reality as it is sensed by a human being, from a subjective perspective. the uniqueness of the wisdom of kabbalah compared to any other fields of human study is that the subject of its research is the higher part of reality. the wisdom of kabbalah enables one to attain the roots of reality, not just another segment of the whole, but reality at its highest levels, before we ever reached it. attaining the roots of reality grants researchers control over events before they clothe in our world, and the ability to interfere and change them, to lead and guide them using their unique approach. if

and the appearance of the darkness serves as a clarion that invites us to change our attitude to reality and discover the upper light. the sixth sense is not added to the five senses; rather it stands above them, separately. just as our will to receive perceives the corporeal reality with five modes of perception, which are our five senses, so our sixth sense comprises five modes of perception of the higher reality. with the help of the sixth sense, another reality is felt in the five senses, and this is the transition from darkness to light, from emptiness, fear, and torment, to abundance, security, tranquility, eternity, and perfection. acquiring the sixth sense expands our knowledge through positive impressions of abundance. when we acquire this sense, the upper light appears as profusi

LAITMAN M THE KABBALAH EXPERIENCE

. though kabbalah is not a religion, it seems t h e w i s d o m o f k a b b a l a h 71 to have the potential to unite the more progressive representatives of global religions (a topic frequently discussed in the vatican. do you foresee such a possibility? a: kabbalah is not intended to unite religions, since it has nothing to do with them. kabbalah is a science studying the essential core of man, the higher world, the entire universe, and the creator. the outcome of that study is the discovery that mankind wishes to become like the creator. religions, however, are combinations of rituals designed by humans to support them in their earthly existence. specifically, it is the opium for the people, a method of pursuing psychological comfort. that is why baal hasulam said that the only optimal

entaries on the torah, even those that are not kabbalistic, often are written along such lines as, abraham said k. but how could the author have possibly known what abraham said, if he never wrote it anywhere? the answer is, he knows it from having attained the same spiritual level that abraham reached when he said it! in fact, the answer to all questions can only exist in one s own attainment of the higher world. t h e w i s d o m o f k a b b a l a h 73 t h e b o o k o f z o h a r q: what is the source of the name- zohar? a: zohar means splendor, as it says: the righteous sit with their crowns on their heads, and delight in the splendor of divinity. the sensation of the creator (the light) in the collective soul is called divinity, according to the zohar. in any place where the books of k

that all roads lead to the creator, but kabbalah is the shortest of them. a: how can one know that kabbalah is the shortest way, that it is actually the road leading to the goal? one travels on the road of kabbalah relying only on the kabbalists and on the subconscious sensation of one s heart. there is no other way. no one is able to see it in advance. the point in our hearts, the aspiration for the higher world, feels that only kabbalah can provide the expected answer. you may also choose to trust the kabbalists who discovered it for themselves and described it for you. it is up to you. c h a n g i n g m y d e s t i n y q: how is the method of kabbalah different from other methods of attaining spirituality? a: except for the kabbalah, all other methods were developed by man. humanity has

rophet jonah who tried to escape the creator in order to avoid the correction that was given him to perform. but the city of nineveh must still be corrected from within. 141 c h a p t e r 4. s p i r i t ua l wo r k t h e m e a n i n g o f s p i r i t ua l wo r k q: are there different ways to attain the spiritual world? what is the meaning of spiritual work? a: any work starts only after we enter the higher world in our feelings, since we only then start climbing the 620 steps from the barrier to the end of correction. the period before crossing the barrier is called the time of preparation for spiritual work. s e rv i n g t h e c r e at o r m e a n s b e c o m i n g l i k e h i m q: what does it mean to serve the creator? how can one learn to do that? how can one merit it? a: this is exac

instructs how to expand this point and fill it with the creator, turning man into a vessel that contains the creator. it can be made possible only by likening one s properties to those of the creator, matching one s intentions with his. as he gives to me, so i give to him. this is the meaning of serving the creator. the greater the resemblance, the more one feels the creator. it is called sensing the higher world. the world is a fragmentary feeling of the creator and when man ultimately completes his correction, the world disappears and one is tangibly filled with the creator. t h e k a b b a l a h e x p e r i e n c e 142 a r e t h e r e o t h e r pat h s t o t h e c r e at o r? q: when i examine the questions in this book, i see that all the answers recommend studying the right kabbalah b

LAITMAN M THE PATH OF KABBALAH

larger sum of money, say $1000. in such a case, we pass from the world of assiya to the world of yetzira. in the same way, when acquiring a screen for the second degree of coarseness, we ascend from yetzira to beria. by passing from one world to the next, the curtain falls off the previous world and instead we place over it a screen that suits the coarseness of that world. the screen that covered the higher world moves into the vessel and the higher world appears. when that happens, we are able to pa r t o n e: t h e b e g i n n i n g 33 keep the law of the world we are in, and therefore do not need the law. we rise above it and keep it of our own conscious will. since our souls consist of five parts, we must acquire five separate screens in ascending degrees of power, according to the coa

ing there is light. the greater the disclosure, the greater the sensation of the creator; the greater the concealment, the greater the sensation of the sitra achra. if the creator is totally concealed in our world, then all our forces turn against him. the truth is that the impure forces in our world are very weak compared to the impure forces in spirituality. our egoism, our evil force, is tiny. the higher we climb and the greater the disclosure of the creator becomes, so grow the forces that oppose the creator. these dark forces continue all the way from this world through the world of atzilut. the pure forces (the creator) and the impure forces (the sitra achra) remain parallel throughout the climb from bottom to top. c h a p t e r 1 .1 2 q u e s t i o n s& a n s w e r s question: why s

and can refrain from receiving anything for itself. at that point, it nullifies itself completely before the upper light. it is with this degree that the soul enters the world of assiya, the first spiritual world above the barrier. if the soul can overcome its egoism when the light of wisdom shines in it, it rises to the world of yetzira. the greater the ability of the soul to resist its egoism, the higher it ascends in the spiritual degrees, until finally the soul comes to the world of ein sof. a soul is a spiritual entity that reveals its essence only past the barrier and the degrees above it. the desires one works with in the spiritual world are bare, open; they are not clothed in the costumes of our world. a kabbalist stops studying our world once in the spiritual world, and regards i

st is also called one of attainment. t h e pa t h o f k a b b a l a h 78 kabbalists gradually understand that there is no one but the attaining individual and the creator. strangers, acquaintances, parents, children and friends are, in fact, the creator. he is the one standing behind these figures. one s discovery of the creator is called attainment. the clearer the spiritual world becomes to us, the higher our spiritual degree is considered to be, until we finally realize that everything around us is the creator. then we acquire an even greater attainment all our desires, thoughts, feelings, and aspirations are also the creator. so where is man here? man is that within us that feels all this inside and reaches the ultimate conclusion that there is none else besides him. the appearance of

be felt as a decline, or a fall. the screen and the light that is received with the intent for the creator will be worth +1 and will be considered an ascent. the distance between 1 and +1 is equal to the size and height of the partzuf. when one completes the first degree, one is then given 2 worth of egoism. that necessitates a +2 worth of screen. this is how the ascent to the next degree occurs. the higher one climbs, the lower one falls, but only in order to rise even higher. malchut of the world of ein sof broke after having failed to receive the light for the creator in the world of nekudim. that was the breaking of the vessels. as a result, the vessels of bestowal and the vessels of reception were mixed, and every egoistic desire absorbed sparks of t h e pa t h o f k a b b a l a h 102

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

he working tools. closing the lodge. chapter viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidde

ar, but from an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stability. at the entrance of the lodge there were always two guards armed with knives; the outer was called the watcher, the inner was known as the herald(*ibid, p. 47) the candidate was divested of most of his clothing, and entered with a c c t c a

who he was. he replied that he was shu, the gsuppliant h or gkneeler, h coming in a state of darkness to seek for light. the door was an equilateral triangle of stone, which turned on a pivot on its own centre. 11. as the candidate entered he trod on the square, and, in so doing, it was supposed that he was treading on, and leaving, the lower quaternary or personality of man, in order to develop the higher triad, the ego or soul (in modern masonry the same idea is expressed in the first lecture, where it is stated that a mason comes to the lodge gto learn to rule and subdue his passions, and to make further progress in masonry h) he was conducted through long passages, and led round the lodge seven times; and, after having replied to many questions, he was eventually brought to the centre

for the light, h implying that his supreme duty as king was to look for that hidden light in every man around him, and strive to bring it forth into fuller manifestation. 58. the egyptians held that this divine spark, which exists in every one, could most effectively be fanned into flame by transmuting and bringing down to the three lower worlds the tremendous spiritual force which is the life of the higher planes, and then pouring it out over the country as has been described. knowing that spiritual force to be but another manifestation of the manifold power of god, they gave to it also the name of the hidden light; and from this double use of the term confusion sometimes arises. they fully recognized that such a downpour of divine grace could be evoked only by a supreme effort of devotio

ad gita. 140. all the living beings which people this world display the light of the divine life and consciousness in their varying degrees. they are all parts of god the son, the christ, the great sacrifice, the divine life crucified on the cross of matter. he also is a trinity, and this is seen in the three powers of consciousness appearing in man as the spiritual will, the intuitional love and the higher intelligence, which are the root of all human will, love and thought. since the officers are the life in the lodge, they represent these qualities in consciousness, which are called in sanskrit philosophy ichchha, jnana and kriya. the r.w.m. expresses the divine will of the christ, directing the work to the perfecting of man; the w.s.w. represents the divine love of the christ; and the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the al

monial) of masonry to be older than 1717, there is practically no limit whatever to the age that can be assigned to it(*concise history of freemasonry, by r. r gould, p. 55; but many other writers look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other de

clear revelation of the immense antiquity and diffusion of what we now call masonic symbolism. it tends, however, to find the origin of the ancient mysteries in the initiatory customs of savage tribes which, although admittedly of incalculable antiquity, are often neither dignified nor spiritual. 16. another important work which has been accomplished by its efforts is the justification of many of the higher degrees to be considered pure antient masonry; for in spite of the pronouncement of the grand lodge of england quoted above, there is just as much evidence for the extreme antiquity of rose-croix as of craft and arch signs and symbols, and the same may be said of the signs of many other degrees as well. it is quite clear from the researches of anthropologists that, whatever may be the p

ering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of their masonic heritage that they have allowed the ancient rites to become little more than empty forms. one well-known representative of this school is bro. a. e. waite, one of the finest masonic scholars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiritual interpretations of masonic symbolism. this school is doing much to spiritualize masculine masonry, and the deeper reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is repr

stance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and, though by his union therewith he too is a channel of the divine life, he seems to me to lose the enormous advantage of the collective effort made by the oc-cultist, which is so greatly strengthened by the help of the higher beings whose presence he invokes. both these paths lead to god; to some of us the first will appeal irresistibly, to others the second; it is largely a matter of the ray to which we belong. the one is more outward-turned in service and sacrifice; the other more inward-turned in contemplation and love. 24. the knowledge of the occultist 25. the student of occultism, therefore, learns to

LEFT HAND PATH AND RIGHT HAND PATH

me, this is the main difference between the two paths: the left-hand path preserves individuality, while the right-hand path destroys it. conversely, some accuse left-hand path religions of narcissism while praising the right-hand path for its altruism. right-hand path religions are usually said to share the following properties: belief in a higher power, such as a deity. obedience to the will of the higher power. belief in the existence of a supernatural mechanism, such as karma, divine retribution, or threefold law, which causes the moral decisions that an individual makes to be reciprocated upon himself. the ultimate goal of having the individual consciousness be absorbed into a greater or cosmic whole. left-hand path religions are usually said to share the following properties: the bel

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

anism that was prominent during the first few centuries of the common era. its central teaching was that this world was the creation of an evil deity who had trapped human spirits in the physical world. our true home is the absolute spirit, referred to as the pleroma, to which we should seek to return. two distinct types of entities are associated with gnosticism: aeons and archons. the aeons are the higher spiritual beings who reside in the pleroma. the archons are the rulers, created by the evil demiurge, who govern this world and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma.abraxas appears to have originally referred to the great unknown out of which the aeons and the pleroma itself emerged. howeve

quinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organization. by 1904 crowley decided to exit the ogd and was seeking another avenue of expression. visiting in cairo, egypt, in april 1904, he reportedly received a communication lasting several days from a spirit entity named aiwass. the result was the book of the law, an outline of his egyptian brand of magic, which he called thelema, from t

himself is the pilgrim of the visionary journey through hell and purgatory, to heaven, during a week at easter in the year 1300 when, at the age of thirty-five, he d 61 62 dante s inferno feels lost in the dark wood of his own moral confusion. the latin poet virgil, representing secular learning, is his guide through the depths of hell and up the mountain of purgatory, and beatrice, representing the higher divine inspiration, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and added a purgatory, for those who were not cut off from hope. paradise follows in one continuous line of ascent. hell, in dante s scheme corresponding to the general medieval view of the world, is placed in the interior of the earth, and is portrayed as the pl

per-mare, and bradford. the organizing idea of the ogd was the hermetic principle of correspondence between the microcosm (human being) and the macrocosm (the universe. through the proper magical procedures, a person can access or make manifest any powers or characteristics present in the macrocosm. in 1903 mathers overrode the objections of the london officers and initiated aleister crowley into the higher levels of the ogd, an act that caused a split among the british adherents. more importantly, although crowley soon left the ogd, he kept and used what he had learned in the ogd, a significant factor in crowley s stimulation of what became the twentieth century revival of magic. after mathers s death, his widow moved to london and led a temple herself, but the ogd eventually became defun

article on palo by raul canizares, an informant is cited who asserts: we don t steal no graves, we ask the deceased if he wants to work with us. i went through more than one hundred graves before i found one dead guy who wanted to work with 206 pembroke ritual abuse case me (canizares 1993, 91. among afro-cubans, palo is equated with magic, while santeria is regarded as a religion of devotion to the higher powers. as another point of contrast, santeria has been mostly politically neutral, and not a vehicle for social protest. palo, on the other hand, has a long history of resistance. generally speaking, paleros devote significantly less time to the worship of saints and deities than the do santeros (santeria practitioners. most of a palero/palera s religious time is spent caring for his/h

LIBER 777

hi, shiva darshana. pan. z1z1 unity with brahma, atma darshana wotan zeus, iacchus 2. odin athena, uranus[[hermes] 3. frigga cybele, demeter, rhea, her[[psych, kronos] 4. wotan poseidon[[zeus] 5. thor ares, hades 6 vishvarupa-darshana. iacchus, apollo, adonis[[dionysus, bacchus] 7. freya aphrodit, nik 8. odin, loki hermes 9. zeus (as d, diana of epheus (as phallic stone[[and[[eros] 1010 vision of the higher self, the various dhyanas or jhanas. persephone [adonis, psych 11 vaya-bhawana valkyries zeus 12. hermes 13 vision of chandra. artemis, hekat 14 success in bhaktioga freya aphrodit 15. athena 16 success in hathayoga, asana and prana-yama [her] 17. castor and pollux, apollo the diviner[[eros] 18. apollo the charioteer 19. demeter [borne by lions] 20 [attis] 21. zeus 22. themis, minos, ae

21. zeus 22. themis, minos, aeacus and rhadamanthus 23 apo-bhawana. poseidon 24. ares[[apollo the pythean, thanatos] 25. apollo, artemis (hunters) 26. pan, priapus [erect hermes and bacchus] 27. tuisco ares[[athena] 28 [athena] ganymede 29. poseidon[[hermes psychopompos] 30 vision of surya. helios, apollo 31 agni-bhawana. hades 32 [athena] 32 bis prithiva-bhawana [demeter[[gaia] 31 bis vision of the higher self, prana-yama. we have insufficient knowledge of the attributions of assyrian, syrian, mongolian, tibetan, mexican, zend, south sea, west african &c. iacchus table of correspondences 10 xxxv. some roman gods. xxxvi. selection of christian gods (10; apostles (12; evangelists (4) and churches of asia (7. xxxvii. hindu legendary demons. 0. 1 jupiter god the 3 in 1 2 janus[[mercury] god

LIBER ALEPH

rbances of consciousness varying with the nature of the germ. also with ether, we gain the power of analysing the consciousness into its planes; and so for many others. but all these are, in our mystical sense, poisons; that is, we take two things diverse and opposite, binding them together so that they are compelled to unite; and the orgasm of each marriage is an ecstasy, the lower dissolving in the higher. n liber aleph vel cxi 22 u de cursu amoris (of the course of love) continue then, o my son, and reiterate that this formula is general to all nature. and thou wilt note that by repeated marriage cometh toleration, so the ecstasy appeareth no more. thus his half grain of morphia, which first opened his gates of heaven, is nothing worth to the self-poisoner after a year of dayly practice

eadeth to the crown, because tetragrammaton hath his root only in chokmah. so therefore the formula of the rosy cross availeth no more in the highest. now then in the pentagram are two lines that invoke spirit, though they lead not thereunto, and they are the works of h with h, and of yod with vau. of these twain the former is a work magical of the nature of music, and it draweth down the fire of the higher by seduction or bewitchment. and the latter is a work opposite thereunto, whose effect forumlateth itself by direct creation in the sphere of its purpose and intent. but there remain yet two of the eight works, namely, the straight aspiration of the chiah or creator in thee to the crown, and the surrender of the nephesh or animal soul to the possession thereof; and these be he twin prin

LIBER ASTARTE

erning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grade. 43. concerning a notable danger of success. it may occur that owing to the tremendous power of the samadhi, overcoming all other memories as it should and does do, that the mind of the devotee may be obsessed, so t

LIBER CLXV A MASTER OF THE TEMPLE

am i. 7 not this, not this! a hindoo phrase used in the practice of rejecting all thoughts as they arise. liber clxv 167 eyes half closed, fixed on nose. shut them about the middle of the meditation and turned them to ajna. very few invading thoughts. presently all became brilliant light, with which i became identified. realization of oneness. no doubt remained that this was indeed the union with the higher self. then again arose the question what about the others when this state subsides again? then it seemed that a voice spoke clearly to the brain, saying: truly when united so thou art one with the holy guardian angel that speaks unto thee now. therefore worry no more about attaining. in future it is thy work to see that not only the part attain, but that other parts, those that are call

LIBER DCCCLX JOHN ST

ges. the ideal condition seems likely to be perfect oblivion. or (in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an

LIBER DCCCXI ENERGIZED ENTHUSIASM

nsmutation. unless he have the special secretion which i have postulated, the result will be commonplace. so consonant is this system with the nature of man that it is exactly parodied and profaned not only in the sailor's tavern, but in the society ball. here, for the lowest natures the result is drunkenness, disease and death; for the middle natures a gradual blunting of the finer feelings; for the higher, an exhilaration amounting at the best to the foundation of a life-long love. if these society grites h are properly performed, there should be no exhaustion. after a ball, one should feel the need of a long walk in the young morning air. the weariness or boredom, the headache or somnolence, are nature fs warnings. viii now the purpose of such a ball, the moral attitude on entering, see

LIBER LIBRAE

eek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength, and by their means is a pathway opened unto that light. 3. how should it be otherwise, o man, whose life is but a day in eternity, a drop in the ocean of time; how, were thy trials not many, couldst thou purge thy soul from the dross of earth? is it but now that the higher life is best with dangers and difficulties; hath it not ever been so with the sages and hierophants of the past? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, therefore, o initiate, for the greater thy trial the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not

stiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abe

LIBER LVII

he ancient of the ancient ones. the .most holy ancient one &c. i must now explain the real meaning of the terms sephira and sephiroth. the first is singular, the second is plural. the best rendering of the word is .numerical emanation. there are ten sephiroth, which are the most abstract forms of the ten numbers of the decimal scale.i.e. the numbers 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. therefore, as in the higher mathematics we reason of numbers in their abstract sense, so in the qabalah we reason of the deity by the abstract forms of the numbers; in other words, by the twryps, sephiroth. it was from this ancient oriental theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of th

he divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth] 14 liber lviii to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira

uilding. 32 liber lviii section iv having compared these attributions with those to be found in 777, studied them, assimilated them so thoroughly that it is natural and needs no effort to think .binah, mother, great sea, throne, saturn, black, myrrh, sorrow, intelligence, etc. etc. etc. in a flash whenever the number 3 is mentioned, we may profitably proceed to go through to the most important of the higher numbers. for this purpose i have removed myself from books of reference; only those things which have become fixed in my mind (from their importace) deserve place in the simplicity of this essay. 12. awh .he. a title of kether, identifying kether with the zodiac, the .home of 12 stars. and their correspondences. see 777. 13. dja, unity, and hbha, love. a scale of unity; thus 13 1= 1; 26

LIBER LXVII THE SWORD OF SONG

r defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly.s studio in paris. 185 190 195 200 205 210 215 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. 8 the sword of song he tells me when i cite the .fall .but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch46 to die in .samuel was man; the holy spook did not dictate the pentateuch. with cunning feint he lures me on to loose my pompoms on saint john; and, that hill being shelled, doth swear his forces never had been there. i got disg

must submit that the hat question is still sub judice. here.s a health to lord ronald gower! 86. swinburne.19. but this thing is god, to be man with thy might, to grow straight in the strength of thy spirit, and live out thy life as the light..hertha. 104. my big beauty.20.pink on spot; player green, in hand. but i have .starred. since i went down in that pocket. 120. my balti coolies.21.see my .the higher the fewer* 125. eton.22.a school, noted for its breed of cads. the battle of waterloo (1815) was won on its playing-fields. 128-30. i ve seen them.23.sir j. maundevill .voiage and travill. ch. xvi, recounts a similar incident, and, christian as he is, puts a similar poser. 135. a what?34.i beg your pardon. it was a slip. 146. tahuti.25.in coptic, thoth* title of a (forthcoming) collecti

e a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one person in six-andtwenty different moods. even had we a strong traditional explanation i should maintain my position. the weapons of the higher criticism, supplemented by common sense, are perfectly valid and inevitably destructive against any such structure. but i am surely in danger of becoming ridiculous in writing thus to the scientific world. what i really wish to show is that one ned not look for all the buddhist fancy dishes to the peril of the scientific digestion. and by a backhanded stroke i wish to impress as deeply

LIBER MMCMXI NOTE ON GENESIS

an elaborate grimoire of ceremonial magic. i would call it .spurious. but that would imply that the rest of the clavice was in some way .genuine. the .lecture on microcosmos in mss. of r.r. and a.c. is probably a reference to the lecture .the microcosm: man. circulated to adepti minores in the second order. bennett may be alluding to the passage which runs. but the human neshamah exists only when the higher will is reflected by the agency of aspiration from kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the element

kether into the lower body, and when the flaming letter c is placed like a crown upon the head of microprosopus. thus only doth the human will become the receptacle liber mmcmxi 20 of the higher will and the action of neshamah is the link therewith. the lower will is the human jehovah, an angry and jealous god, the shaker of the elements, the manifestor in th elife of the body. but illuminated by the higher will, he becometh hwchy, no longer angry and jealous, but the self-sacrificer and the atoning and reconciling one. crowley.s remark in the footnote on p. 16 concerning the counting of final forms of letters as higher values is largely mystification: as a general rule, higher values for final forms of letters are used when to do so would give a more interesting or useful result, e.g. ma

LIBER SAMEKH

two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an liber samekh svb figvra dccc 24 hyperbola is a simple idea, but its construction exacts two curves. line 3 the angel, as the adept knows him, is a being in tiphareth, which obscures kether. the adept is not officially aware of the higher sephiroth. he cannot perceive, like the ipsissimus, that all things soever are equally illusion and equally absolute. he is in tiphareth, whose office is redemption, and he deplores the events which have cause the apparent sorrow from which he has just escaped. he is also aware, even in the height of his ecstasy, of the limits and defects of his attainment.26 line 4 this refers to the p

nvocation of the goetia h although its only connection with the goetia derives from that publication (and possibly from private magical work by crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1

LIBER TZADDI

you: achieve both weddings! unite yourself with both! 4 liber tzaddi vel hamvs hermeticvs 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand upright; their head above the heavens, their feet below the hells. 41. but since one is naturally attracted to the angel, another to the demon, let the first strengthen the lower link, the last attach more firmly to the higher. 42. thus shall equilibrium become perfect. i will aid my disciples; as fast as they acquire this balanced power and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they

LUCIFERIAN INITIATION VIA NOCTURNE

hosphorus. participant should be hooded in a black robe, unmarked with no symbols bearing. this represents that a person need not be refined by appearance, but the center of self. that cain has given man and woman an inherent gift of luciferian independence, that the linage is not cultivated by mere appearance. the secret self should be revealed as a significant aspect of the holy guardian angel, the higher aspect of what is called the self. the grand luciferian circle should be drawn large or duplicated so that one body may fit standing or sitting within it. candles should surround the circle and the initiate should be within. the wand should be previously used in the art of evocation and goetic sorcery. the sigils surrounding the circle make up along with the center the sigil of lucifer

LUCIFERIAN SORCERY

ation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gateway therefore. theurgy holy or high magick, practiced originally o

LUCIFERIAN SORCERY AND SET TYPHON

storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both the higher with the lower. references to the infernal and demonic within luciferian witchcraft are aimed as that same process of self-liberation, initiating change and progress of the self from a magical perspective. the sabbat itself stands between normal dreaming and waking, it is a mystical process undermined by determination to change and progress. in a symbolized working, the dreamer experien

of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all within his circle. the holy gu

with the demonic aspect grants a higher articulation of the spirit force, which is still very much a part of us. the attendant spirit, as familiar may be considered an angelick/luciferian illuminated self. this is of course, not a separate entity but the projected and developed imagination of the sorcerer, from which he or she may visualize a force created from shadow and darkness, blending with the higher articulations of a luciferian spirit of flame (iblis) or light, thus creating and bringing forth the hga or angelick familiar. there is no mystical guideline for this force, it is very much a part of your being, illuminated and empowered by your own desires. fetishes (lesser and greater) a fetish is simply a storehouse of power. it represents the sorcerer in some way, particularly an as

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

actus finch hyperactive cam gene is introduced into ordinary chicken embryos, the chickens so produced have long, thin beaks. therefore, we know now that a variant (mutant) version of the cam gene is present in cactus finches and that this gene controls, at least in part, beak shape in these birds. we can now understand the finch story much better. finch variants with different beak shapes due to the higher or lower activity of their cam gene appear spontaneously in natural populations through the phenomenon of mutation. this mutation is then transmitted to the progeny of these finches in a stable, predictable manner. then, depending on which types of food in the form of seeds are available, finches with a variant (mutant) beak will find themselves better or less fit for survival and repro

MACNULTY W KIRK KABBALAH AND FREEMASONRY

periences were considered to reflect events in the heavenly realms; the succinct statement of this idea is "as above; so below" this epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which occurs in the higher (heavenly, causal) levels and that which occurs at the lower (earthly) ones.39 third, knowledge of the "higher" or more subtle, aspects of the universe was thought to be available only by experience (i.e. by one's own revelation; certainly not by logical argument, nor, ultimately, by faith in the authority of another's revelations.40 i will seek to illustrate these principles which make

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

o be the most sacred and exact of all the sciences, and demanded of all who came to him for study a familiarity with arithmetic, music, astronomy, and geometry. he laid special emphasis upon the philosophic life as a prerequisite to wisdom. pythagoras was one of the first teachers to establish a community wherein all the members were of mutual assistance to one another in the common attainment of the higher sciences. he also introduced the discipline of retrospection as essential to the development of the spiritual mind. pythagoreanism may be summarized as a system of metaphysical speculation concerning the relationships between numbers and the causal agencies of existence. this school also first expounded the theory of celestial harmonics or "the music of the spheres" john reuchlin said o

sonified the evil principle of the universe. by means of certain rituals and ceremonies, symbolic of purification and regeneration, this wonderful god of good was brought back to life and became the savior of his people. the secret processes whereby he was resurrected symbolized those cultures by means of which man is able to overcome his lower nature, master his appetites, and give expression to the higher side of himself. the mysteries were organized for the purpose of assisting the struggling human creature to reawaken the spiritual powers which, surrounded by the flaming click to enlarge a female hierophant of the mysteries. from montfaucon's antiquities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as fol

of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of a glass boat, called cwrwg gwydrin. this boat symbolized the moon, which, floating upon the waters of eternity, preserved the seeds of living creatures within its boatlike crescent. p. 23 integrity from the most learned members of the higher druidic degrees. according to james gardner, there were usually two arch-druids in britain, one residing on the isle of anglesea and the other on the isle of man. presumably there were others in gaul. these dignitaries generally carried golden scepters and were crowned with wreaths of oak leaves, symbolic of their authority. the younger members of the druidic order were clean-shaven and

e christ is well worthy of consideration. this order claimed to be the only sect to have actual pictures of the divine syrian. while these were, in all probability, idealistic conceptions of the savior based upon existing sculpturings and paintings of the pagan sun gods, they were all christianity had. to the gnostics, the christ was the personification of nous, the divine mind, and emanated from the higher spiritual ons. he descended into the body of jesus at the baptism and left it again before the crucifixion. the gnostics declared that the christ was not crucified, as this divine nous could not suffer death, but that simon, the cyrenian, offered his life instead and that the nous, by means of its power, caused simon to resemble jesus. iren us makes the following statement concerning th

amongst men as the man jesus, and wrought miracles (see king's gnostics and their remains) the gnostics divided humanity into three parts: those who, as savages, worshiped only the visible nature; those who, like the jews, worshiped the demiurgus; and lastly, themselves, or others of a similar cult, including certain sects of christians, who worshiped nous (christ) and the true spiritual light of the higher ons. after the death of basilides, valentinus became the leading inspiration of the gnostic movement. he still further complicated the system of gnostic philosophy by adding infinitely to the details. he increased the number of emanations from the great one (the abyss) to fifteen pairs and also laid much emphasis on the virgin sophia, or wisdom. in the books of the savior, parts of whic

MEANING OF MASONRY

en; though the deeper meaning of this phrase is that the individual man, in virtue of his seven-fold constitution, in himself constitutes the" perfect lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his ow

s earthly town, or naked pass, of all they wear denied. we enter slipshod and with clothes awry, and we take with us much that by-and-by may prove no easy task to put aside. cleanse, therefore, that which round about us clings, we pray thee, master, ere thy sacred halls we enter. strip us of redundant things, and meetly clothe us in pontificals* in the schools of the mysteries, when aspirants for the higher life were wont to quit the outer world and enter temples or sanctuaries of initiation, prolonged periods were allotted to the practical achievement of what is briefly summarized in our first degree. we are told seven or more years was the normal period, though less sufficed in worthy cases. the most severe tests of discipline, of purity, of self-balance were required before a neophyte w

, or by bondage to the material interests of this world, is, by the very fact of his uncleanness, prevented from passing on. nothing unclean or that defileth a man, we are told, can enter into the kingdom; and, therefore, our candidates are told that if they have" money or metals about them; if, that is, they are subject t o any physical attraction or mental defilement, their real initiation into the higher things, of which our ceremony is but a dramatic symbol, must be deferred and repeated again and again until they are cleansed and fitted to pass on. after purification come contemplation and enlightenment, which are the special subjects of the second degree. aforetime the candidate for the mysteries, after protracted discipline and purification enabling his mind to acquire complete cont

ns a secret, for unfolded, it itself denotes and takes the form of the cross. the inward development which the second degree symbolizes is typified by the lowering of the triangular flap of the apron upon the rectangular portion below. this is equivalent to the rite of confirmation in the christian churches. it denotes" the progress we have made in the science" or in other words it indicates that the higher nature of the man, symbolized by the trinity of spirit, has descended into and is now permeating his lower nature. hitherto, in his state of ignorance and moral blindness, the spiritual part of his nature has, as it were, but hovered above him; he has been unconscious of its presence in his constitution; but now, having realized its existence, the day-spring from on high has visited him

ese intentional enigmas, this purposed puzzle-language, that are intended to put us on the scent of something deeper than the words themselves convey, and if we fail to find, to realize and to act upon, the intention of what is veiled behind the letter of the rituals, we can scarcely claim to understand our own doctrine; we can scarcely claim to have been regularly initiated, passed and raised in the higher sense of those expressions, whatever ceremonies we have formally passed through" the letter killeth, the spirit giveth life" let us enquire what the spirit of this puzzle-language is. the method of all great religious and initiatory systems has been to teach their doctrine in the form of myth, legend or allegory. as our first tracing-board lecture says" the philosophers, unwilling to ex

MICHAEL FORD A RITE OF THE WEREWOLF

. 11 the book of thoth weiser publications 8 opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the present time. lucifer is found in the higher octave of the sphere of saturn. this mighty angel12 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean13 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where

nd dregvants15 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. ba

MICHAEL FORD WITCHMOON

uch will lead you unto a positive flow of mental energy all the while understanding the beautiful, and sometimes barbaric forces of darkness within you. this is the detailed seperation of the holy guardian angel and the evil genius, from which is described in the congress cum daemone ritual of descending into the core essence of your opposite self. the 55 55 luciferian magick tome reveals much of the higher work beyond the foundations listed here. athame consecration ritual the athame is a ritual knife used by witches as a magickal weapon. the athame represents the imposing will and direction of the witch, the magickal act itself. the athame is a personal tool and each witch should possess one. to consecrate for the self is to create or add to the knife, giving it sacred meaning in the bel

the angelic famulus (latin for familiar also the hga) is the expression and essence of the true self is a magickally developed form. this is the divine initiator, the inspiration or muse of the self. the angelic familiar is the result of luciferian self-liberation, the angel which fell through darkness to again emerge in the light of being. in the saturnian gnosis, this rite and sate of being is the higher octave of saturn, from which one may ascend through from the darkness or demonium of the earth. the chant of going unto the luciferian sabbat86 86 by torch and burning light do i ascend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those

ous aspects of self. the initiate shall receive instructions of the coven, and may then seek the discarnate who reside in the lands of the gast for selfintrospection. six: the infernal induction. the initiate shall embrace the daemonic essence and enjoy the pleasures of the earth. the initiate shall for a period chosen by the coven, become an avatar for a specific associate god or goddess form of the higher famulus/angel/demon. seven: this is the path of over-stimulation and exhaustion, which ushers forth ones coming into being. this may be conducted for a period with devotion to the goddess babalon/lilith/az. that all sexual and physical acts are focused and dedication to ones becoming through her. your body shall be a temple in her name. 88 88 eight: the veil of anpu and the awakening of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

terribly swift and violent. it permanently affected the world s climate towards greater extremes of cold and damp,lengthened the solar year by enlarging the world s orbit. it shaped world history by compel-ling the flight of survivors to other less inhospitable climes and led in considerable degree tothe dispersion of the aryans. it inundated the british isles for a period to a great extentexcept the higher lands. it was the drowning of atlantis. the flood immortalizes the colli-sion of a fallen planet, later termed satan, actually a cometary body, with our earth comyns beaumont (riddle of prehistoric britain)the debris from tiamats destruction has become the asteroid belt with its own orbit.when it nears the roche limit of this planet, the debris occasionally re-enters theatmosphere, fall

the technology by which it was erected was of anextremely advanced level. from that time onwards, the moon would come to represent(in almost all cultures) arcane powers of protection and magic. this apotropaic barrier,often referred to as by native peoples as the the great web in the sky, was put thereobviously to prevent the atlanteans from ever leaving this place. the earth was to betheir tomb. the higher angelic intelligences which rule our solar system may have erected the cosmicbarrier after relative normalcy had returned to the planetary grid. the facts are not clear as tohow it got there or what agency is really responsible. c. s. lewis refers to this barrier andthe quarantine of the bent ones in his writings, terming the earth tomb of the aliens, thul-candra (the silent planet. bef

one of the largest of the chambers, the wallsslanting back at an angle of about 35 degrees. on these are tiers of mummies, each one occupying a sep-arate hewn shelf. at the bead of each is a small bench, on which is found copper cups and pieces of bro-ken swords. some of the mummies are covered with clay, and all are wrapped in a bark fabric. the urnsor cups on the lower tiers are crude, while as the higher shelves are reached, the urns are finer in design,showing a later stage of civilization.it is worthy of note that all the mummies examined so far have proved to be male, no children orfemales being buried here. this leads to the belief that this exterior section was the warriors' barracks.among the discoveries, no bones of animals have been found, no skins, no clothing, no bedding. many

a. i have already explained the situation of the planetary systems of earth.the width and length of the seven lower planetary systems are calculated to be exactly the same asthose of earth. in these seven planetary systems, which are also known as the subterranean heavens [bila-svarga],there are very beautiful houses, gardens and places of sense enjoyment, which are even more opulentthan those in the higher planets because the demons have a very high standard of sensual pleasure,wealth and influence. most of the residents of these planets, who are known as daityas, danavas andnagas, live as householders. their wives, children, friends and society are all fully engaged in illusory,material happiness. the sense enjoyment of the demigods is sometimes disturbed, but the residents ofthese plane

MICHAEL W FORD THE VAMPIRE GATE

more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness

re of gigantic stature and terrible aspect. dragon like ahriman or tiamat. hungering for life and astral energy. 62 part three vampyric rituals 63 the conjuration of the abyssic dragon the wreathing serpent vampiric rituals are by definition not lending to power from another. it is a predatory path awaken, conjure, encircle, devour, accumulate and ascend. as a luciferian, the balance of light and the higher articulation of the self is the most significant see the ritual of azal ucel, the shadow is equally important on a self-creation level. this is a rite focusing on the summong of the dragon, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber

MICHAEL WYNN THE SOUL TRAVELERS

e--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of menta

e first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s connection to god. further, the way the total universe is divided is also up for grabs. some in the occult speak of 7 heavens, seven hells, the astral and material planes. others speak of only 4 partitions of the universe: the abyss, the heavens, the astral, and the earth. ot

but they still have individual personalities, and share the same palette of emotions humans have. spirits share many of our emotions, but so do many animals of the material plane. although their emotions are often similar to people, the intellect of a spirits is, on the average, beneath a human s. some spirits have intellect that is above and beyond the mind of man, but most are as intelligent as the higher orders of the animal kingdom. other spirits may not be sentient, and may have no true will of their own, but may be simply collections (concentrations) of spiritual energy. there are physical effects that can be associated with the presence of a spirit. the individual may feel a tingling at the back of their neck, their fingertips, and toes. it may also include the sensation of spider-w

n represents increasingly advanced states of spiritual alchemy. self-initiation is also possible, but takes much longer. self-initiation is a series of rituals undertaken by a solitary practitioner that are designed to slowly achieve spiritual transformation, without the help of a freemasonic or other magical lodge. as stated earlier, a large gap called the abyss exists between the lower self and the higher self. the magician seeks to merge these two aspects of the self by crossing the abyss, and bringing himself into unity with his higher self. in freemasonry, and also lodges derived from the order of the golden dawn, 2 pillars are used to symbolize this divide between the light and the darkness. often a curtain is placed between these 2 pillars symbolizing the veil that exists--michael w

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ch ascends through the body (self) towards the luciferian realms (light. a good point of focus may be the planet saturn, which holds two octaves[2] which is a lower and higher. the opposing force resides in both octaves, the lower being satanas= rebellion, adversity, fire and the destructive power of the sun. the lower is the demonic, being the fall from the light to taste the wisdom of darkness. the higher octave is lucifer, the angel-serpent which brings wisdom to mankind. lucifer is known in the sabbat and luciferian witchcraft lore as among other names, azal ucel, being a sigillic word-manipulation of azazel and lucifer. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to us, spirit and intell

r. the face of the dragon-serpent is indeed an angel (angels are described as higher articulations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian

and the moon dwelling force of water and earth, via the north winds (symbolic of darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin

erself as a god. the lore of the fallen was written as a witch cult invocation of the self bringing in union the ghostfires of shades of the dead with the witches sabbat and luciferian point of becoming. the illustrations present direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the in

MORALS AND DOGMA

t, by the incapables, or merely respectables, have come to nought. constitutions and laws, without genius and intellect to govern, will not prevent decay. in that case they have the dry-rot and the life dies out of them by degrees. to give a nation the franchise of the intellect is the only sure mode of perpetuating freedom. this will compel exertion and generous care for the people from those on the higher seats, and honorable and intelligent allegiance from those below. then political public life will protect all men from self-abasement in sensual pursuits, from vulgar acts and low greed, by giving the noble ambition of just imperial rule. to elevate the people by teaching loving-kindness and wisdom, with power to him who teaches best: and so to develop the free state from the rough ashl

ety of big spears of grass and stunted oaks, a neighborhood of jealousies, emasculating each other. it is, civilly, all aptitudes having equal opportunity; politically, all votes having equal weight; religiously, all consciences having equal rights. equality has an organ--gratuitous and obligatory instruction. we must begin with the right to the alphabet. the primary school _obligatory_ upon all; the higher school _offered_ to all. such is the law. from the same school for all springs equal society. instruction! light! all comes from light, and all returns to it. we must learn the thoughts of the common people, if we would be wise and do any good work. we must look at men, not so much for what fortune has given to them with her blind old eyes, as for the gifts nature has brought in her lap

the inquisition, alva-butcheries in the netherlands, the eve of saint bartholomew, and the sicilian vespers* the abb barruel in his _memoirs for the history of jacobinism, declares that masonry in france gave, as its secret, the words equality and liberty, leaving it for every honest and religious mason to explain them as would best suit his principles; but retained the privilege of unveiling in the higher degrees the meaning of those words, as interpreted by the french revolution. and he also excepts english masons from his anathemas, because in england a mason is a peaceable subject of the civil authorities, no matter where he resides, engaging in no plots or conspiracies against even the worst government. england, he says, disgusted with an equality and a liberty, the consequences of w

n the lap of ignorance: and if there ever was a time when public tranquillity was insured by the absence of knowledge, that season is past. unthinking stupidity cannot sleep, without being appalled by phantoms and shaken by terrors. the improvement of the mass of the people is the grand security for popular liberty; in the neglect of which, the politeness, refinement, and knowledge accumulated in the higher orders and wealthier classes will some day perish like dry grass in the hot fire of popular fury. it is not the mission of masonry to engage in plots and conspiracies against the civil government. it is not the fanatical propagandist of any creed or theory; nor does it proclaim itself the enemy of kings. it is the apostle of liberty, equality, and fraternity; but it is no more the high

s valuable than history. nay, they are more so, because ancient history is little instructive, and truths are concealed in and symbolized by the legend and the myth. there are profounder meanings concealed in the symbols of this degree, connected with the philosophical system of the hebrew kabalists, which you will learn hereafter, if you should be so fortunate as to advance. they are unfolded in the higher degrees. the _lion[[hebrew _arai _araiah, which also means the _altar] still holds in his mouth the key of the enigma of the sphynx. but there is one application of this degree, that you are now entitled to know; and which, remembering that khurum, the master, is the symbol of human freedom, you would probably discover for yourself. it is not enough for a people to _gain_ its liberty. i

MOTTA MARCELO THE COMMENTARIES OF AL

and v are the letters of the father and the son, also of the virgin and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as

understand. we are to enjoy life thoroughly in an absolutely normal way, exactly as all the free and great have always done. the only point to remember is that one is a 'member of the body of god, a star in the body of nuit. this being sure, we are urged to the fullest expansion of our several natures, with special attention to those pleasures which not only express the soul, but aid it to reach the higher developments of that expression. the act of love is to the bourgeois (as the 'christian' is called now-a-days) a gross animal gesture which shames his boasted humanity. the appetite drags him at its hoofs; it tires him, disgusts him, diseases him, makes him ridiculous even in his own eyes. it is the source of nearly all his neuroses. against this monster he has devised two protections

issant purity of passion, there is no magical basis for the sacrament. yet, such magnetism is only the first condition. where two people become intimate, each crisis of satisfaction between the terminals leaves them in a proximity which demands mutual observation; and the intense clarity of the mind which results from the discharge of the electric force makes such observation abnormally critical. the higher the type of mind, the more certain this is, and the greater the danger of finding some antipathetic trifle which experience tells us will one day be the one thing left to observe; just as a wart on the nose is remembered when the rest of the face is forgotten. the object of love must therefore be one with the lover in something more than the will to unite magnetically; it must be in pas

we except here such 'wars' as are caused by two people interfering with each other, both ignorant of their true will) wins by universal necessity. hadit, therefore, does not 'know 'the fallen' hadit knows only 'success; meaning: the acting out of the true law of one's being. in order for had it to manifest himself in the 'knower; that is, in the ruach, it is necessary that the ruach be attuned to the higher triad in which case 'failure 'fear' and 'sorrow' become impossible. these things exist in terms of relations, but not as 'absolutes "come unto me" is a 'foolish word' see our commentary to al i, 11 is a direct condemnation of 'black brotherhood, that is ,imperfect initiation. the 'black brother' opens his arms to his fellow men and cries out "come unto me, ye who suffer, and be consoled

6, 53, 57. it must be stressed once more that hadit does not "know" people who are not yet conscious of, and doing their. true wills, and that such people are included in the category of 'shadows' the sensation of "that was a narrow escape" that initiates have at the moment of death comes from the ruach's intuitive perception that "this time" it almost, just not quite, severed its connection with the higher triad. the danger of any incarnation is this. and perhaps one of its attractions. see lxv, ii, vv. 3-6; iii, vv. 30-33; iv, vv. 18-2 1, 42- 47; v, vv. 8-10. 10. 0 prophet! thou hast ill will to learn this writing. as related in book four, part iv, and equinox i, vii, i was at the time of this revelation a rationalistic buddhist, very convinced of the first noble truth "everything is sor

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

that work be remunerated, and little by little slavery diminished and the fate of serfs gradually improved. according to the christian concept of labor, each trade was placed under the protection of a patron saint, who acted as an intercessor with the power on high. over the centuries these saints became increasingly involved with people's everyday lives. but the relationship between artisan and the higher power extended much further than this. christian religion teaches that we carry within us the divine virtues; we are, in effect, a temple for them. in following the exemplary life shown by christ, we are able to attain perfection and, through the action of christ within us, ensure that christ lives. in our work we are thus a participant in the creative labor of god. for more than a mill

ause the purpose of their order was the protection of the holy land, whose central orientation, the axis of the spiritual world, was the mystic mountain, which explains the title held by the grand master, the sheik el djebel" interpreted by the europeans to mean the old man of the mountain (sheik means "master "teacher" or "head of a brotherhood" and "old man" as in a person worthy of respect.)28 the higher adepts within the assassins devoted their time to the study of philosophy in the fortress of alamut, which was located in a persian domain. when the mongols of kubla khan defeated the assassins in the twelfth century, the victors found an immense library and an astronomical observatory there. outside of the holy land, there was another region where christians had contact with arab civil

ted after many expeditions. though generally speaking, the emperors, in their political claims to italy, were in opposition to the sovereignty of the communes, their choice to side either with mastery associations against the nobility or the nobility against mastery associations depended on the circumstances. the mastery associations were often divided into two categories: mastery associations of the higher arts and mastery associations of the lower arts. their numbers expanded proportionately with the increased success of industry, leisure, and the multiplication of wants, and at the same time middle arts made their appearance. the mastery associations of the masons (magistri lapidum, magistri muri, muratores) were 170 from the art of building to the art of thinking sometimes categorized

f the lower arts. their numbers expanded proportionately with the increased success of industry, leisure, and the multiplication of wants, and at the same time middle arts made their appearance. the mastery associations of the masons (magistri lapidum, magistri muri, muratores) were 170 from the art of building to the art of thinking sometimes categorized with the inferior arts and sometimes with the higher ones.3 thus in florence there were twenty-one corporations divided into seven higher arts and fourteen lower arts. the first included judges and notaries, silk and wool merchants, bankers, doctors, apothecaries, and silk and wool manufacturers. the lower arts included butchers, cobblers, smiths, salt merchants or regrattiers, oil sellers, wine merchants, innkeepers, masons and stone car

reastplate merchants, leather merchants, wood sellers, bakers, and stocking makers. each of these arts had its own meetinghouse and elected syndics and consuls who held places of honor in official ceremonies. each art also had its own color and its own banner or standard, which was carried at the front of processions. the standard bearer of the republic was chosen from among citizens belonging to the higher arts, while those who were inscribed in the lower arts furnished one fourth of the city's magistrates. there are numerous traces of the builder mastery associations from the thirteenth and beginning of the fourteenth centuries. for instance, we find them mentioned in town and city statutes, such as the masons (cementari) of milan, the magistri murorum of parma and plaisance,4 the murato

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ough the grand college of rites thus admitted the rite of memphis, this admission was accompanied with such restrictions that the rite, in fact, exists no longer. deprived of its constitution, its government, its councils, its entire organization, and its j g degrees, permitted only to work in the three symbolic degrees, subject to the prescriptions of the grand orient as regards the obtaining of the higher degrees, the rite of memphis is actually transformed into the scottish rite. a member of a lodge retaining the denomination of the rite of memphis, is not permitted to add the number of his high degree of that rite to his name,nor to wear any jewel or decoration belonging to it. as to its work in the blue degrees, it in no respect materially differs from the old printed rituals of the s

g c, admitted the rite of memphis into its bosom. it was required, in order to accomplish this, that marconis divest himself of all authority he held up to that time and to deliver the entire rite and its creations into the control of the grand orient.this he did,whereupon the symbolic lodges of the rite in france were recognized and authorized to continue work in the three symbolic degrees; but the higher grades from the eth to the j hth, inclusive, were shelved. at that time the degrees of masonry from the eth to the d drd, inclusive,were under the direction of the ancient and accepted scottish rite, through its chamber in the grand orient of france, and authority to work them could only be obtained from that body.the degrees beyond the d drd in the rite of memphis have never been broug

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

eight sefirot under chochmah (from binah through yesod. the letter? dalet signifies the sefirah of malchut (the word? dal means poor. malchut is called "poor" since it has nothing of its own and receives everything from the other nine sefirot. this will be explained later) as mentioned before, on the level of echad, it is applicable to use the terminology of unification or inclusion, whereas, in the higher level of yachid, only the absolute quintessential singularity exists. nonetheless, on the level of echad, the sefirot only exist as "implied" abilities within the "simple unity" of ohr ein sof. this is not a "composite unity, such as a group of individuals who make up the unit of a nation. in the case of a nation, the members remain as separate individuals under the banner of the "conce

or like the adult who is thinking about what he needs to do. speech of thought the next level up in thought is "speech of thought. there are two general levels here as well. the lower level of "speech of thought" is when one is listening to someone else speaking and it registers in his mind. this type of thought is lower than when he is thinking to himself, rather than hearing someone else speak. the higher level of "speech of thought" is when he is thinking how to speak, or how to phrase what he is trying to say, before he actually speaks, and then he immediately speaks. from this level of "speech of thought" there is a descent to become "thought of speech (which will be discussed later. this is to say that his thinking how to speak will become the thought of his speech, when he actually

timate purpose of this chaining down of lights and vessels is so that the viewer could sit in his living room and watch the show. this final act was the original desire and intention in the mind of the producer. this too is the aspect of a masach. likewise, the light and life force of the world of briyah only receives its light through a masach (screen, which is made up of the external letters of the higher world of atzilut. this is to say that the malchut of malchut of atzilut (the most external letters of the upper world of atzilut, becomes the light and life force of the keter of briyah (the desire to bring about the world of briyah. the source of the masach now, the source of this masach (screen) is from the "garment" of the chashmal which encompasses from the externality of binah unti

ll the principles necessary to understand these three worlds were explained above. all that remains is for the student to apply them to these worlds. from this point, the details will be given in shortened form due to the constraints of this book (with g-d s help there will be subsequent books that will delve into these worlds at greater length and breadth) as explained above, from the malchut of the higher world becomes the keter of the lower world. therefore, from the malchut of malchut of atzilut is drawn the atik and arich of briyah (the pleasure and desire to create something out of nothing. just as it arose in g-ds simple and essential desire (ratzon hapashoot) to emanate (atzilut, so too, it arose in his simple desire (ratzon hapashoot) to create (briyah. this is called keter malchu

s depth, length and breadth, there is an additional dimension to every concept, its "height. this is the fact that a concept may be used as a "building block" to understand higher and higher concepts. for example, the understanding of addition leads to subtraction which leads to multiplication and division etc. however, the height of a subject is commensurate to its depth. the deeper the concept, the higher it can go. we see that the length, width, and height of a concept are all dependent on its depth. now, the above illustration is not a perfect analogy, for we must understand a further point in regard to the comparison between a river, and the comprehension of a concept. this is the source of the concept. this source determines its strength and depth. the spring is the source of the riv

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

s depth, length and breadth, there is an additional dimension to every concept, its "height. this is the fact that a concept may be used as a "building block" to understand higher and higher concepts. for example, the understanding of addition leads to subtraction which leads to multiplication and division etc. however, the height of a subject is commensurate to its depth. the deeper the concept, the higher it can go. we see that the length, width, and height of a concept are all dependent on its depth. now, the above illustration is not a perfect analogy, for we must understand a further point in regard to the comparison between a river, and the comprehension of a concept. this is the source of the concept. this source determines its strength and depth. the spring is the source of the riv

f 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 the mind to bring things together, and he will have a flash of insight and understanding into the depth of the concept. this is a flash of chochmah (insight. this shows how hitbonenut (analysis) activates chochmah (insight, both chochmah in general and chochmah of binah in particular, as mentioned above. now, hitbonenut (analysis)

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

d 5+ 10 15 yud yud-vav-dalet 10+ 6+ 4 20 hei hei-yud 5+ 10 15 161 the difference is that the gimage h is what ima gives to the male [offspring, z feir anpin] and the glikeness h.which has more of a form.is what ima gives to the female [offspring, nukva. because his intention was to [ultimately create the world of] asiyah.and the lower level always possesses the power of everything above it, while the higher level does not possess what the lower one does.he therefore said, gin our image, after our likeness, h all referring to asiyah. as was stated previously, the verse glet us make man in our image, after our likeness h1 refers to the gman h of asiyah, while the following verse, gand g-d created man in his image, h refers to the gman h of beriah. thus, the gman h of asiyah contains both the

t he physically shrunk, and that being spiritual is just being giant. rather, this simply the way the kabbalists describe adam fs transformation from a totally spiritual to partly physical being. however, he [originally] encompassed souls of arich anpin, and when he sinned, these souls ascended on high. as we have explained previously, the four worlds correspond to the four lower partzufim, while the higher partzufim correspond to the higher world, adam kadmon: the arizal on parashat noach (2) 28 partzuf sefirah world body arich anpin keter adam kadmon skull abba chochmah atzilut right lobe of brain ima binah beriah left lobe of brain z feir anpin the midot yetzirah arms, torso, legs, sexual organ nukva d fz feir anpin malchut asiyah glans or female in addition to encompassing souls whose

al] names of g-d, and employed them for practical use. they were familiar with all the various angels and their positions in the celestial hierarchy, and were able to [control a specific angel by using a divine name to] adjure the angel that controlled it. this is what is meant by the technique of adjuration via the use of holy names. we know how to use them to adjure a lower angel in the name of the higher angel that influences and controls it. if [the lower angel] attempts to do other than what we have adjured it to do, it will not work at all [the generation of the dispersion] knew all this. thus, it is written, gthen it was begun to call in the name of g-d. h12 for in the times of enosh, they knew how to manipulate g-d fs names. the explanation given to this verse by the targum [of onk

r, is used of joseph fs mother rachel.17 the word yefat (spelled yud-pei-tav) can be vocalized to read yefet, japheth. in either case, inasmuch as joseph is always associated with the sefirah of yesod, it follows that japheth is also associated with yesod. now, a higher entity always retains a residue of the lower entities that pass through it, whereas the lower entities do not retain anything of the higher entity [they pass through. therefore, the shin of shem alludes to the three axes of netzach-hod-yesod. the flow of divine beneficence flows first through netzach, then through hod, and then through yesod to malchut. of the triad of netzach-hod-yesod, netzach is the highest, and thus primary one of the three. it retains a residue of hod and yesod as what will be revealed as their light f

l; i can perhaps deduce your ideas and philosophies from what you do, and to that extent, your action is an expression of the arizal on parashat lech lecha 59 your idea, but it is not nearly as literal and exact as are thought and speech (action of course has its own advantage over thought and speech and is in some ways more eloquent, but that does not change the fact that it is less literal than the higher forms of expression) this difference between thought and speech on the one hand and action on the other is seen in the form of the letter hei, which signifies expression: the connected upper and right lines correspond to thought and speech while the disconnected left line corresponds to action. in any case, thought and speech are the two initial and primary forms of expression, and malc

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ncyclopaedia; and frederick hockley possessed of the power of vision in the crystal, and bhose manuscripts are high$ esteemed. these ind other contemporary d e of t i this order received their knowledge and vower from predecessors of equal and even of greater eminence. they receivgd indged and havi handed down to;s their doc16 the golden dawn trine and system of theosophy and hermetic science and the higher alchemy from a long series of practised investigators whose origin is traced to the fratres roseae crucis of germany, which association was founded by one christian rosenkreutz about the year 1398 a. d "the rosicrucian revival of mysticism was but a new development of the vastly older wisdom of the qabalistic rabbis and of that very ancient secret knowledge, the magic of the egyptians

nking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flux, in perpetual stabilitv. lust as the tremendous speed of the particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its impl

ations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest levels of his unconscious-a mighty activity within his soul, which one magical system calls the higher and divine genius. though the golden dawn rituals persistently use phraseology which implies the belief in a personal god, that usage to my mind is a poetic or dramatic convention. a number of its very fine invocations are addressed to a deity conceived of in a highly individualistic and personal manner, yet if the student bears in mind the several qabalistic definitions, these rituals

ing to the supemals and the temple that in old time was built on high, the speech adds "the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion 'and that memorial is a witness testifying that we shall yet retum with exultation into the house of our father" thus and unmistakably is the true object of the great work set before us, and we shalldo well ever to keep eye andaspiration firmly fixed there

these ideas then, to the neophyte or- so called because it is not attributed to any of the enumerations or sephiroth on the tree of life since it is a preliminary or probationary grade- we find that the kerux is an officer who personifies the reasoning faculties. he represents that intelligent active part of the mind which functions ever in obedience to the will- the qabalistic ruach, in a word. the higher part of that mind, the aspiring, sensitive, and the intuitive conscious <45> ness is represented by the hegemon, who seeks the rising of the light. and the hierophant, in this initial ceremony of neophyte, acts on behalf of the higher spiritual soul of man himself, that divine self of which too rarely, if ever at all, we become aware "the essence of mind is intrinsically pure" is a defi

REGARDIE TALISMANS

practical example. let us assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have not but little capacity for pleasure. in other words i am not capable of getting much fun out of life. having arrived at this conclusion, magical study informs me that these character defects can best be remedied by the invocation of the higher powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the u

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

wth of our philosophy through the remotest avenues of time, sustained by the continuousadvent of sages and magi, a grand and spiritual procession of teachers illuminating the pathway towisdom, the great and wise men of were the heralds of our principles and kindled their lamps at thesacred fire in which we now rejoice. falter not because the way seems long and the soul is weary,but toil on toward the higher planes of wisdom. life itself is imaged in this opening ceremony, andthe serpent course, truly and divinely directed, is that of the wise men in search of truth.difficulties and perils may beset your mental vision, even as obstacles present themselves in ourworldly affairs, let us, however, remember that knowledge is power and that the source of allwisdom will sustain our feeble steps o

iedto enter upon the discharge of your new duties, for now you are to prepare for the golden duty ofbecoming man's benefactor, to assist and minister to the unfortunate from disease, or cruel accident,or the greater sufferings from man222s inhumanity to man through conflicting passions.you will, therefore, remove the raiment of blue of hope, of the science of chemistry, and replace itwith that of the higher class: of the science of alchemy and hermeticism, of which, yellow throughall time has been the emblem, and that of a nobler grade of wisdom.for we now proclaim, that having entered upon a more active sphere of duty to you fellow man, yoube entitled to be recognised as practicus.when duly invested, be obedient to the instructions of your faithful guide, who will introduce you tothe labo

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

all sciences in the books of hoene wronski. the secret virtue of the gospels is therefore contained in three words, and these three words have established three dogmas and three hierarchies. all science reposes upon three principles, as the syllogism upon three terms. there are also three distinct classes, or three original and natural ranks, among men, who are called to advance from the lower to the higher. the jews term these three series or degrees in the progress of spirits, assiah, yetzirah and briah. the gnostics, who were christian kabalists, called them hyle, psyche and gnosis; by the jews the supreme circle was named atziluth, and by the gnostics pleroma. in the tetragram, the triad, taken at the beginning of the word, expresses the divine copulation; taken at the end, it expresse

om, which we find mentioned under the name of malkuth in the occult and kabalistic versicle of the paternoster to which we have already referred. but geburah and chesed, maintained in equilibrium by the crown above and the kingdom below, constitute two principles, which may be considered either from an abstract point of view or in their realization. in their abstract or idealized sense, they take the higher names of chokmah, wisdom, and binah, intelligence. their realization is stability and progress, that is, eternity and victory hod and netsah. such, according to the kabalah, is the groundwork of all religions and all sciences a triple triangle and a circle, the notion of the triad explained by the balance multiplied by itself in the domains of the ideal, then the realization of this con

dieu, and i adhere faithfully to my engagement by giving no clue to her identity, which might connect her name with practices, pursued in all probability without the knowledge of her family, which i believe to be numerous and of very honourable position. there are evocations of intelligence, evocations of love and evocations of hate; but, once more, there is no proof whatsoever that spirits leave the higher spheres to communicate with us: the opposite, as a fact is more probable. we evoke the memories which they have left in the astral light, or common reservoir of universal magnetism. it was in this light that the emperor julian once saw the gods manifest, looking old, ill and decrepit a fresh proof of the influence exercised by current and accredited opinions on the reflections of this s

ROBERT KIRK WALKER BETWEEN WORLDS

reafter by humans, for its essence has been drained to feed the fairy helper. the belief in the fairy helpers, among people of all ages, is literal, though the skeptical commentator might ask where is the daily evidence of their beneficial work around the house? commentary 77 kirk describes the brownies, the lowest or humblest fairy ally first: he may be deliberately scaling his descriptions, for the higher forms of the co-walker and prophetic ally are described later in the text. the concept of interaction and polarity or mirroring, which is central to fairy and underworld traditions, is introduced immediately in this, at first humble, context (page 22: when we have plenty, they have scarcity at their homes. in terms of mythology and folklore we have two possible sources of derivation for

RUBY TABLET OF SET

e that rather than implying a constancy as discussed with negentropy and entropy above, we feel that this balance point implies repeated creation and destruction, causing continual change in both directions. polarity: both creation and destruction are active changes though in opposite directions, and so we classify these as bipolar opposites. note however, that this disagrees with the polarity of the higher level opposites, and may need to be modified. objectivity: we can propose quasi-scientific definitions for change and destruction: creation is a local increase in order and structure, a local reversal of entropy. destruction is a significant decrease in order and structure, a local and active increase in entropy. we therefore classify these as objective opposites. one possible counter-e

this to be a limited view, and to some extent can make use of realms beyond what is normally considered the "universe" classification: v2- 126.2- 1 author: corey s. cole iii date: may xvi html revision: nov 24, 197 ce subject: ouspensky reading list: 4a, 19b, 19c lecture #2 according to ouspensky, a "school" is necessary for awakeness to occur and develop. while we can get occasional glimpses of the higher states, we need something. or other people. pushing us to move into these states. the temple of set can be seen as such a school. gurdjieff and ouspensky consider man a type of sophisticated machine "know thyself" may be considered synonymous with "know your parts and how they function and interrelate" this is obviously an incomplete definition, if only because there is little point to

eft brain activity of reading. it also encouraged these educated and intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the world, or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the

oncept of gnosis for christians comes early. clement of alexandria specifically notes that paul himself does not entirely despise the gnosis that classification: v4- a156.g- 1 author: walter jantschik ii date: november 20, 1981 ce publication: ph.d. thesis, university of east georgia(1) subject: gnosis reading list: hellenistic philosophy provides, though he deems it to be only an introduction to the higher gnosis of the christian way. philosophy teaches only "the elementary doctrine" the true gnostic "having grown old in the scriptures" is he who has attained that deeper gnosis that comes through agape, love, the fundamental principle of the christian life. if we go on to ask on what authority the gnostic teachers based their doctrines, it is not very easy to give an answer. the christian

wisdom, that he was not god alone, as he thought, and beside him there was no other, but through wisdom he learned to know the better (deity. he received only elementary instruction from her, and the first initiation, and was taught the mighty mystery of the father and the aeons; and he could reveal it to no one else" the terms used denote that the demiurge received instruction, but was not given the higher power or initiation, whereby he could become a teacher or initiator in his turn; he received the "mnesis" but not the "epopteia" this is the meaning, according to the writer, of his words unto moses "i am the god of abraham, and the god of isaac, and the god of jacob, and the name of god i have not made known unto them- that is to say 'i have not declared the mystery, nor explained who

SABBATIC KABALA OF THE CROOKED PATH

iest towards the use of the tower as the external and therefore aggressive component in the communion. the priest become the vessel and the container of the powers drawn upon, mainly through the mystery of the sexual eucharist. it also reflects its double -natured house of power (or sah) in the tetragrammic vessel- the hand being the extension of the phallus and the eye being the cranial abode of the higher mouth (i.e. vulva- note due to this that the lone witch in norse lore was called volva and was considered a seer or a sybill, the oracle made manifest in the flesh of the crone, which suggest the oracular nature within this aat, reflected through the use of the portals of the moon. cell 6 being the aat of the 7th and 18th letter of the sacred alphabet this cell is a discourse upon the d

SATANGEL

ame gabri-el lies in the sumerian word gbr, meaning gubernator or governer. the name may also be translated as divine husband, and in luke 1:26 it is gabriel who places the child within the womb of mary. the ruler of the cherubim and the governor of eden, said to sit on the left side of god, some theologians have made a case for gabri-el being female. if such is so she is the only female angel of the higher echelons known by name. in occult lore she is often associated with childbirth, and with escorting the invariably complaining soul from paradise to its reincarnation in the womb of an earthly mother. she/he appears to zacharias to announce the coming of john the baptist, and again in daniel to tell him of the coming of a messiah, a message she repeats to mary in the annunciation. gabri

SATANIC RITUALS

ettles what truly needed changing will have been changed. the sacrifices will have been offered, human and otherwise, so that long-range development might continue, and stability return. such is the odyssey of the twentieth century. the acceleration of man's development has reached an epic point of change. the evasive theologies of the immediate past were necessary to sustain the human race while the higher man developed his dreams and materialized his plans, until the frozen sperm of his magical child could be born upon the earth. the child has emerged in the form of satan-the opposite. the cold and hungry of the past produced offspring to till the fields and work the mills. their cold will stop and their hunger shall end, but they will produce fewer children, for the by-product of the ma

n the earth. the child has emerged in the form of satan-the opposite. the cold and hungry of the past produced offspring to till the fields and work the mills. their cold will stop and their hunger shall end, but they will produce fewer children, for the by-product of the magician's frozen seed which has been born upon the earth will perform the tasks of the human offspring of the past. now it is the higher man's role to produce the children of the future. quality is now more important than quantity. one cherished child who can create will be more important than ten who can produce-or fifty who can believe! the existence of the man-god will be apparent to even the simplest, who will see the miracles of his creativity. the old belief that a supreme being created man and man's thinking brain

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

buddha s sayings and lessons, is part of the second tipitaka, and is a much-used reference for many buddhists across all schools. the third tipitaka contains notes on how to search for wisdom and self-understanding. this section includes songs, poetry, and stories from the buddha s previous lives. the three sections of the tipitaka are also called the discipline basket, the discourse basket; and the higher knowledge of special teachings basket. theravada buddhism uses the pali canon as its official sacred text. the teachings of the pali canon were determined during the first buddhist council, held shortly after the buddha s death. they were passed down orally for more than one hundred years before being written down around the third century bce. mahayana buddhism developed and revealed mo

of little value into those of greater value, such as lead into gold. religious daoism also formed a concept of life after death (that believers ascend to heaven and become even closer to the dao. the movement also developed an organized monastic system, where monks lived secluded from the world. in the fifth century reforms in the way of the celestial masters led to its acceptance by even more of the higher classes of chinese society. the reforms brought the religion more into line with the level of organization that buddhists, with their emphasis on order in daily life, practiced. this about daoism belief. daoists believe in the rhythmic balance and natural, flowing patterns of the universe, called the dao, and that by living in harmony with the dao, one gains true understanding of realit

ions surrounding stoicism. plato s allegory of the cave plato created one of the most famous analogies (a comparison in story form) in western thought with his discussion of how much, or little, humans perceive of actual reality. for plato, reality was divided into a higher and a lower part. the lower part included the physical universe and whatever was learned and experienced through the senses. the higher part, the ideal, included all of actual reality, eternal and unchanging. plato explained the visible and constantly changing world as one that merely resembled the higher ideal world. he said that there existed forms, or unchanging megaconcepts. therefore, truth as perceived by humans only approximated the ideal, or the form of truth. likewise, what humans may see as good is only truly

see, the so-called allegory (symbolic story) of the cave. these prisoners are chained with their backs to the cave opening. the only images they see are shadows cast upon the wall of the cave by actual objects outside. thus, what humans, trapped within physical bodies, experience through the senses is only a shadow of actual reality. plato taught that at death, souls leave their bodies and enter the higher realm of the eternal forms. there, each soul chooses a new body and life, thus forgetting the lessons learned in the higher realm. over the course of a lifetime humans are sometimes able to recapture the wisdom hidden within. world religions: almanac 229 greco-roman religion and philosophy sacred symbols there is no one powerful symbol that represents either greek or roman religion. ins

n. finally he accepted the leadership. ali immediately angered the quraysh nobility with his attempts to bring islam back to the traditions created by muhammad. he sought to base his rule on the islamic ideals of equality and social justice. as a first step, he replaced many of those uthman put in office with his own advisors. these were people from all levels of arab and muslim society, not just the higher classes, which displeased the quraysh. additionally, the murder of uthman had caused great anger and a desire for revenge in the muslim world. uthman, like ali, had been a son-in-law of muhammad and an early ali served in many battles in the effort to spread islam. by 630 ce ali and the prophet muhammad had brought all of the arabian peninsula under the control of an islamic state. arch

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

gs. therefore, all adepts must begin by building strong foundations that will support their superstructures no matter how high they reach toward the bright star of the morning "these principles have been handed down from adept to adept for thousands of years. the reason is that they worked then and they work now and that they will work thousands of years into the future. that they are the norm in the higher realms might also be of some interest" the first principle an adept stands up for his/her rights. no one is expecting you to be a pacifist and accept any action or system against your will. the brothers and sisters hold to the principle that every person is free to live his or her natural life unfettered and uncluttered by any government, church or other organization, regardless of orig

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

allotted part, and the latent, often uncultivated, often invisible, affinities of the soul with all the powers that eternally breathe and move throughout the universe of spirit. i refer those who do me the honour to read "zanoni" with more attention than is given to ordinary romance, to the poem of "king arthur" for suggestive conjecture into most of the regions of speculative research, affecting the higher and more important condition of our ultimate being, which have engaged the students of immaterial philosophy in my own age. affixed to the "note" with which this work concludes, and which treats of the distinctions between type and allegory, the reader will find, from the pen of one of our most eminent living writers, an ingenious attempt to explain the interior or typical meanings of t

ith irrelevant criticism, it is necessary, perhaps, as elucidating much of the design and character of the work which these prefatory pages introduce, that i should briefly observe, that he insisted as much upon the connection of the arts, as a distinguished author has upon that of the sciences; that he held that in all works of imagination, whether expressed by words or by colours, the artist of the higher schools must make the broadest distinction between the real and the true, in other words, between the imitation of actual life, and the exaltation of nature into the ideal "the one" said he "is the dutch school, the other is the greek "sir" said i "the dutch is the most in fashion "yes, in painting, perhaps" answered my host "but in literature "it was of literature i spoke. our growing

here is the motto for your book, the thesis for your theme "davus sum, non oedipus" said i, shaking my head, discontentedly "all this may be exceedingly fine, but, heaven forgive me, i don't understand a word of it. the mysteries of your rosicrucians, and your fraternities, are mere child's play to the jargon of the platonists "yet, not till you rightly understand this passage, can you understand the higher theories of the rosicrucians, or of the still nobler fraternities you speak of with so much levity "oh, if that be the case, i give up in despair. why not, since you are so well versed in the matter, take the motto for a book of your own "but if i have already composed a book with that thesis for its theme, will you prepare it for the public "with the greatest pleasure" said i, alas, to

t and beauty. sweet viola, by the shores of the blue parthenope, by virgil's tomb, and the cimmerian cavern, we return to thee once more. chapter 1.ix. che non vuol che 'l destrier piu vada in alto, poi lo lega nel margine marino a un verde mirto in mezzo un lauro e un pino "orlando furioso" c. vi. xxiii (as he did not wish that his charger (the hippogriff) should take any further excursions into the higher regions for the present, he bound him at the sea-shore to a green myrtle between a laurel and a pine) o musician! art thou happy now? thou art reinstalled at thy stately desk, thy faithful barbiton has its share in the triumph. it is thy masterpiece which fills thy ear; it is thy daughter who fills the scene, the music, the actress, so united, that applause to one is applause to both. t

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 a pharmacy for the soul as well as the body, and do the nurslings of the summer minister not only to human health but spiritual immortality "if" answered mejnour "a stranger had visited a wandering tribe before one property of herbalism was known to them; if he had told the savages that the herbs which every day they trampled under foot were endowed with the most poten

SOLOMON

mon; when therefore thou wouldst do harm, by whose aid dost thou do it" but he said to me "by the angel's, by whom also the third day's fever is lulled to rest" so i questioned him, and said "and by what name [1" and he answered "that of the archangel azael" and i summoned the archangel azael, and set a seal on the demon, and commanded him to seize great stones, and toss them up to the workmen on the higher parts of the temple. and, being compelled, the demon began to do what he was bidden to do [1. cp. acts iv. 7] 34. and i glorified god afresh who gave me this authority, and ordered another demon to come before me. and there came seven spirits [1, females, bound and woven together, fair in appearance and comely. and i solomon, seeing them, questioned them and said "who are ye" but they

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ed; and yet a new glory radiates from what is seen, showing that the former perception was only of a lower reality. what is seen remains exactly the same as before, but now it is merged into something higher into the spirit. the question then is how to realize and feel the truth of what is seen. those who deny living response and feeling to everything except what the senses tell them will dismiss the higher vision as a fata morgana, mere fantasy. when such people try to grasp the spiritual images, they are left groping in the void, since they have feeling only for the outwardly perceptible. spiritual images shrink from their touch. they remain mere ideas that pass through the mind; such a person is not vitally present in them. as images, they seem less real than restless dreams. rising up

h. those souls that have attained the transcendent vision are kept safe until the next cycle, while those who have seen nothing but were thwarted by the unruly horse must enter upon a new cycle and try again. the cycles here designate the several incarnations of the soul one cycle standing for its life as a particular personality. the unruly horse and the intelligent horse stand for the lower and the higher aspects of human nature; the charioteer for the soul, which aspires to divinization as in the mysteries. plato appeals to the power of myth when he wants to describe the course of the eternal soul through its manifold transformations. and elsewhere in the platonic canon myth is used to render intelligible through symbolic stories the non-sensory, inner reality of human existence.76 in t

but of a lower kind, still directed toward the transitory world. spiritual power misused can have the effect of degrading human beings still deeper into animality. odysseus has to master it. he is then able to myth and mysteriosophy 81 descend into the underworld, becoming a mystes. the dangers to which he is subsequently exposed are those that beset initiates in their progress from the lower to the higher stages; he passes the sirens, who lure travelers to their death by means of the magic sweetness of their songs; they are images of the lower imagination, the first objects of pursuit by those who have freed themselves from the limits of the senses. odysseus grasps the spirit in its free creative activity, but he is not yet an initiate he is still chasing illusions, from whose power he m

e full sense. this true osiris is to be found in the human soul. for although the soul is to begin with connected to the transitory realm, it is destined to give birth to the eternal. humanity may therefore be termed the tomb of osiris; it is our lower nature typhon, or set that has killed him. the love that is present in his soul isis must cherish and care for the members of his corpse, and then the higher nature or eternal soul horus can be born, and in due course rise to the state of being an osiris. this then is the initiation practiced in egypt. it taught that whoever aspires to the highest stage of being must recapitulate, inwardly microcosmically, the universal and macrocosmic events connected with osiris. plato has described such a cosmic process: the creator had stretched out the

ical fact see that the events enacted there on the human scale were a representation of the cosmogony. humanity originates from the father and is to bear within it the son; the actual presence within human beings of the divinity, held captive by a spell, is to be brought to manifestation. the god within is held down by the power of earthly nature; that lower nature must become a grave, from which the higher nature can rise to new life. the information we possess about the scenarios of initiation makes sense when we understand this. people were subjected to procedures whose character was mysterious, but which were intended to kill the earthly and awaken something higher. further detail is not needed here, for we comprehend the intention behind these procedures. the intention was that everyo

SYMBOLISM OF THE BANNERS

cifixtion, we still see that it contains a very similar element, for it also means, victory, heaven, a, life, etc. through the understanding of the mysteries, we find that only through sacrifice can all of these be obtained. it almost could be said that the symbolism of the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. now, in taking a look at the banners, notice the use of two forms of the cross. the most visible is the calvary cross. in the womb of the hexagram, we notice the appearance of a three-armed cross, the t cross, or the crux commissa. the t cross was found in history in the catacombs of rome and was given many

nner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies are black, and the crucifixion

. having taken a look at mary as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the queen, the bride, the virgin, have the common denominator of femininity. this attribution is obvious when one considers that twklm is receptive to all the higher emanations of the tree. the queen and the bride are references to the relation of twklm to trapt, the king, and the lesser countenance, the harmony of which must become manifest in twklm, which is also the cross of dense matter upon which the is crucified: thus, we have a further link with trapt in the mysteries of the crucifixion. emerging out of twklm upward is the thirty-second path

golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hie

s is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twi

SYMBOLISM

eft brain activity of reading. it also encouraged these educated and intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the world, or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. 1571 the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite o

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

final segment. a big finish on the investigative journal, with svali, on the republic broadcasting network [commercial break- resume 54:21] gs: okay, we're back with our final segment with svali. she's telling us about her experiences. thirty years with this insidious group called the illuminati, how deeply penetrated and infiltrated they are in our culture and our country. svali, we talked about the higher levels, the mid-levels you were involved in as a head trainer. how low do they go? i said all along they're involved in gang stalking, the mk-ultra program, infiltrating truth organizations, infiltrating groups that are trying to do good. how far down do they go? sv: well, they go down to the sister group levels i mentioned. the sister groups have anywhere from, usually roughly around 3

TECHNICIANS GUIDE TO THE LEFT HAND PATH

re we all depart from, it is the baseline from which all extension and vision emanate. it is a grand mechanism for it allows us the potential to depart. it is part of a spectrum of possibilitites that when recognized, leads to the sure knowledge that one is in a position to acquire more. the birthed self consists of a first person perspective of human experience. with this said, an exploration of the higher self can be examined. the first, and most important aspect to point out is that the higher self does not operate through this first person perspective. as one progresses through their initiation they do not lose, or erase other consciousness landscapes. however, what the adept should be capable of is willfully moving between these conditions according to the requirements of the environm

er on proxemics).this allows the potential to manipulate that area in accordance to the forms of resistance inherent to the conditions of the environment. the single requirement to achieve this awareness (and possibility of control) is that the individual psychologically become an observer apart and separate from the actions and activities within the environment, including their own! one facet of the higher self then, consists of multi-dimensional perceptual perimeters. now, why do we call this multi-dimensioned, mega-cognitive awareness a higher self (or aspect therein? because it is through this self that useful information towards the activity of transformation through expansion is obtained. in order for these transformative moments to be recognized, a consciousness observing a differen

s or affinities. if one were to follow the various references they would actually be following a path consisting of energies expended- much as my own- throughout different times.there is a path, and this path extends through time, although it can only be comprehended within the immediate moment. that which acts within the field of consciousness to create extension is the ghost behind the machine, the higher being of the self. through retraction, or feedback, one experiences the energies that have resulted from the transformative synthesis that have been imprinted in time by others before you. these principles can only be understood, and appreciated, through the work of the path to them, and only(eventually) within the context of a higher state of being. they must be decoded, and this proce

of consciousness that manifest the purest and most essential attributes and affinities of that originating (or close/first harmonic) source. the end result of this retraction-extensionretraction process is the development of a relationship with those particular energies (guided by affinity) that propel this mechanism of extension/retraction/synchronization and manifestation. so the environment of the higher self is process oriented, it seeks (retracts) and then extends what it has found into matter (creation of some type, and then it seeks again- as a result of the characteristics that this extension into matter has synthesized into. this now sets the stage for discerning the fork in the path from which left hand path, and right hand path diverge. so what of these scientifically conducted

e articulated in order to take form, many times this form is symbolic, or follows a symbolic methodology. exploring life and its events have become symbols revealing the existence of a further dimension to existence by symbolic representation. by understanding, in a symbolic sense, an entire universe is opened up to the aspirant. but, the vision must be the result of doing those things which make the higher consciousness state of man possible. nothing of significance will just happen on its own in the lhp, everything is the result of doing. the "birthed self" is conscious, it moves along in its events with some degree of control, made possible by the choices inherent within each circumstance. but, there is no real power here, for real power comes from creating the choices one wants, not ha

TELESMATIC FIGURES

tic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both qualities. those, then, that are masculine rather than feminine are more rapid in action. those that are more feminine are more firm

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

as compared to humanity and radiantly white in color are present."19 in fact, leadbetter said that the ritual for the 33rd degree actually links the sovereign grand inspector general of freemasonry with the "spiritual king of the world himself; that mightiest of adepts who stands at the head of the great white lodge, in whose strong hands lies the destinies of earth."20 encourage the frequency of the higher-level elite conveying occultic messages via hand signs, arm gestures, body postures, and similar means encourages lesser disciples. it reassures them that they are part of a cohesive and unified whole, members of a distinctive body of powerful and influential world movers and shakers. it is an 42 codex magica awesome feeling, no doubt, to find oneself in company with the aspiring and ac

on the pages that follow and see if you agree. many secret orders and societies display and use secret handshakes and signs. in wales (great britain) the order of the true ivorites was established in 1836 and prospered for many years. some believe two lodges of ivorites still exist today. pictured here are some of their secret signs and handshakes. four hidden hand of the men of jahbuhlun because the higher trinity of man's being must be present before soul-union can take place..the omnific royal arch word can only be given in groups of three. their right hands are then raised above their heads or they give at low breath the word: jah-buh-lun, je-ho-vah, g-o-d. c.c. zain ancient masonry the greatest, but the most terrible moment in the life of a mason..the three supreme officials of the lo

wood and the tv networks have become. the series depicted angels having sex with homosexuals and blasphemously mocked god. it praised communist spies like ethel rosenberg (photo: newsweek, november 17, 2003) eight secret handshakes of the illuminati t h e secret hand signs of illuminists are thought to work magic, to evoke supernatural beings, and, of course, to communicate messages. for example, the higher degree mason, rosicrucian, or other illuminist can discern at what ritual level a brother in the craft is 'at by testing his handshake, or grip. it is, therefore, an important mode of recognition. the commonly used phrase "get a grip" has masonic origins. the handshake, or grip, is a sign of unity, oneness of purpose and allegiance or devotion to joint cause. it is considered a bond, or

r official masonic scourcebook, richardson's monitor of freemasonry, p. 79. 196 codex magica" i gruesomely swear that i'm on the square" 197 rudolf steiner, a hitler contemporary in germany, displays the master's grip. during the nazi era, steiner became world-famous for his masonic and rosicrucian based teachings. this picture comes from his book, the way of initiation how to attain knowledge of the higher worlds, published by macoy publishing and masonic supply co, new york city. steiner also created the teaching system for the waldorf schools, very popular today in the u.s.a. an excerpt from page 36 from richardson s monitor of freemasonry, illustrating the strong master's grip, or lion's paw, as practiced in the third degree of scottish rite freemasonry. 198 codex magica former vice pr

ure. he reaches upward toward spiritual perfection. he is then a perfect ashlar stone. in many pagan religions this concept of the rough vs. perfect ashlar was taught. in freemasonry, it is heavily emphasized. the pyramid's structure is fitted only with perfect ashlar stones, it is said, meticulously chosen by "the builders" who watch for flaws and reject the rough, or imperfect ashlar. likewise, the higher level masons discover that the pyramid reflects, or parallels, the new world order (novus ordo seclorum) they and their illuminized superiors are building under the watchful eye of the great architect of the universe, whose secret and sacred name, the royal arch mason learns, is jahbuhlun. the builders (the perfect ashlars, then, are the illuminati and their minions. their building proj

THAGIRION

a feeling of total power, but not in the naive and more illusory form that can be experienced on the spheres below. for a white magician a feeling of total goodness is experienced. both states are self-sufficient in themselves, but has often been traps for many magicians. this level is only half the way. the sun sphere can in a basic terminology be called a level everything of it self. beyond is the higher divine levels, the star sphere or the transcendental plane that could be called a level more than itself. this is the goal for a draconian magician. tiphereth corresponds with the sun in the form of light, while thagirion represents the black sun. the black sun represents the sun in its inner form where it shines inside man and reveals the hidden qliphotic worlds. the ordinary sun is th

THE CANOPIC GODS SYMBOLISM

ed on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory to the passing over the river towards the west, and the soul stands before osiris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vita

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o the ancient judeo-christian tradition, also considered the physical body as a requirement for life after death. the word for the independent soul is nafs, similar in meaning to the greek psyche, and the word for the aspect of the soul that gives humans their dignity and elevates them above the animals is ruh, equivalent to the greek word nous. these two aspects of the soul combine the lower and the higher, the human and the divine. as in the other major religions, how one lives on earth will prepare the soul for the afterlife, and there are promises of a paradise or the warnings of a place of torment. the qur an 57:20 contains an admonition concerning the transient nature of life on earth and a reminder of the two possible destinations that await the soul after death: know that the prese

n unyielding taskmaster, he accepted only those students whom he assessed as already having established personal regimens of self-discipline. to further stress the seriousness of his study program, pythagoras lectured while standing behind a curtain, thereby denying all personal contact with his students until they had achieved progress on a ladder of initiatory degrees that allowed them to reach the higher grades. while separated from them by the curtain, pythagoras lectured his students on the basic principles of music, mathematics, astronomy, and philosophy. pythagoras called his disciples mathematicians, for he believed that the higher teachings began with the study of numbers. from his perspective, he had fashioned a rational theology. the science of numbers lay in the living forces o

he soul that reincarnates lifetime after lifetime. dr. russell c. davis was editor of the journal of regression therapy and practiced past-life therapy for 40 years before his death in 1998. according to davis, the concept of an eternal part of oneself that moves from lifetime to lifetime is fundamental to conducting past-life regressions. whether one chooses to call this eternal part the soul or the higher self, it is the very core of the person that is accessed during the experience and in which is stored that collective awareness of what is and what was. over the years, i have come to call this the part of us that knows and understands, and it is this element of the person that i address during the regression experience. in essence, in conducting a past-life regression, this part [of th

the person that is accessed during the experience and in which is stored that collective awareness of what is and what was. over the years, i have come to call this the part of us that knows and understands, and it is this element of the person that i address during the regression experience. in essence, in conducting a past-life regression, this part [of the subject] which knows and understands, the higher self, is asked to reveal to the client s conscious awareness information and understanding about a past life (or lives) and what its meaning is to the present. m delving deeper binder, bettye b. discovering your past lives and other dimensions. culver city, calif: reincarnation books& tapes, 1994. binder, bettye b. past live regressions guidebook. torrance, calif: reincarnation books, 1

ity of thought so that they might better unite themselves with the divine. the children of the divine universal power, those who have the seed within them, would be able to initiate the more advanced members of humankind. people so initiated would be able to receive revelations and perform what others would consider miracles. the initiates would go on to become the mediators between humankind and the higher intelligences. the whole point of the efforts of these higher intelligences was to enable humankind to become more independent, more able to stand on its own feet without having to rely on the higher order of beings that directed humans in ancient times. in 1902, steiner became the general secretary of the german section of the theosophical society. his lectures had found great receptio

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of a subhuman race, they may gather up their dead for burial in special caves. dr. jeanne-marie-therese koffman agreed that the creatures might bury their dead in secret places. it may be, she theorized, that they may throw the corpses of the deceased into the rushing waters of mountain rivers or into the abysses of rocky caverns. others remind the skeptical that it is not unusual for certain of the higher animals to hide the bodies of their dead. accounts of the legendary elephants graveyard are well-known; and in ceylon, the phrase to find a dead monkey is used to indicate an impossible task. proving the existence of such creatures may seem to many scientists to be an impossible task, but persistent searchers for undeniable evidence of the apelike beings feel that proof is right around

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 116 mysteries of the mind to define the process by which many of these mysteries manifest, the actual region of the brain that gives rise to these enigmas remains as unknown as the secret of human consciousness itself. perhaps one must look outside of the brain and begin to search for evidence of the human soul to explain dreams and their symbols, the higher levels of awareness that may be achieved in various altered states of consciousness, and the riddle of esp (extrasensory perception, the mind expressing itself outside of the traditional boundaries of space and time. m delving deeper anderson, mark k. awareness: mystery of the mind. wired news [online] http//www.wired. com/news/print/0,1294,51765,00.html. 15 april 2002. chalmers, david

he asserted that unpleasant memories, 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 132 mysteries of the mind professor nathaniel kleitman (1895 1999, a university of chicago physiologist and coconductor of the kleitman-dement dream research findings, is known as the father of modern sleep research. kleitman said that dreams are hard to remember because the higher centers of the brain are deactivated during sleep or are operating at a much slower pace than during hours of consciousness. the cerebral cortex is that portion of the brain that selects, abstracts, sorts, and memorizes when it is fully activated; but when the rest of the body sleeps, it, too, takes a nap, and that makes the memory of dreams a bit difficult at best. the memory of dreami

ible 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 bewitched state. spirit control the guide that mediums contact to receive messages from deceased spirits, or another name for spirit guide as used in mediumship. spirit guide a nonphysical being or entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 312 glossary stigmata marks on a person s body resembling the

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s were accomplished with the good of the tribal members as the priest/magician fs primary objective. by the middle ages in europe, magic and religion remained intertwined for those who would practice white magick. although black magick certainly existed as a power and claimed those dark magicians who succumbed to personal greed and were paid to use their craft against others, the practitioners of the higher magic attracted such gifted minds as that of eliphas levi, agrippa, and paracelsus, all of whom considered magic as the true road to communion with god and believed that the fruits of such communion should be expressed in service to their fellow humans. levi believed that the white magicians who devoted themselves to faith and reason, science and belief would be able to endow themselves

n unyielding taskmaster, he accepted only those students whom he assessed as already having established personal regimens of self-discipline. to further stress the seriousness of his study program, pythagoras lectured while standing behind a curtain, thereby denying all personal contact with his students until they had achieved progress on a ladder of initiatory degrees that allowed them to reach the higher grades. while separated from them by the curtain, pythagoras lectured his students on the basic principles of music, mathematics, astronomy, and philosophy. pythagoras called his disciples mathematicians, for he believed that the higher teachings began with the study of numbers. from his perspective, he had fashioned a rational theology. he believed the science of numbers lay in the liv

rgy. prana. eleven also symbolizes spiritual will power, vitality, and/or intense strength. the hanged man (arcanum twelve) represents taking on the new and giving up the old. this card allegorizes the prudent adept of arcanum nine (the hermit, who has now freed himself from the wheel of life and rebirth of arcanum ten. the adept has been elevated to glory through the equation and harmony between the higher and lower selves. number 12 symbolizes sacrifice and signifies immortality and the elixir of life. death (arcanum thirteen) is interpreted as the giving up of old ways, the complete severance with the past, and the ending of friendships or close associations. tarot card 13 also signifies discarding old ideas and modes of action. death fs sickle is a symbol of reaping, allegorizing the h

ible 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 bewitched state. spirit control the guide that mediums contact to receive messages from deceased spirits, or another name for spirit guide as used in mediumship. spirit guide a nonphysical being or entity which possibly can be an angel, the higher self, the spirit of a deceased person, a higher group mind, or a highly evolved being whose purpose is to help, guide, direct, and protect the individual. spittle something that looks like or is saliva, which is secreted from the mouth. 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 290 glossary stigmata marks on a person fs body resembling the

THE GOD OF THE WITCHES

ile a debased paganismstill existed among the agricultural population. the religion of islam swept through the country like a flame,the converts being chiefly from the pagans, not from the christians. in great britain the appeal of thereformation, like the appeal of the even more fanatical islam, was to the pagan population; but with thisdifference, that in england political conditions brought in the higher classes as well. it was then that thedividing line between christianity and heathenism became more marked, for the old religion was graduallyrelegated to the lowest classes of the community and to those who lived in remote parts at a distance fromany centre of civilisation.the records of the middle ages show the ancient god was known in many parts of the country, but to thechristian rec

officer and asranking next to the grandmaster though without executive power. she sat at the right hand of the incarnategod at feasts, and she generally led the dance with him. if, as i maintain, joan of arc belonged to the oldreligion her title of la pucelle, the maid, takes a new significance and emphasises her position in regard toher royal master, for she was not only maid of orleans but bore the higher title of la pucelle de france.to any member of the coven might be deputed the task of summoner. in a small district the chief himselfwould notify all members as to the place where the esbat or weekly meeting would be held; but in a largedistrict a member, well known to the whole coven, went from house to house with the information "manytimes himself warneth them to meet, sometimes he ap

THE HOLY ROSARY OF THE BRETHREN

ape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy

er that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates of (10= 50= n= death. in god we are born, in yeheshua we die and in the holy spirit we are reborn. the black rosary could be said to be symbolic of the war waged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four el

THE KEY TO THE MYSTERIES

deavour to persuade the emperor that he was the chosen instrument of the almighty, a belief which would have enabled him to play maximus to little napoleon's julian, was shattered once for all at sedan. it is necessary for the reader to gain this clear conception of levi's inmost mind, if he is to reconcile the "contradictions" which leave waite petulant and bewildered. it is the sad privilege of the higher order of mind to be able to see both sides of every question, and to appreciate the fact that both are equally tenable. such contradictions can, of course, only be reconciled on a higher plane, and this method of harmonizing contradictions is, therefore, the best key to the higher planes. it seems unnecessary to add anything to these few remarks. this is the only difficulty in the whole

nishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophant will say to you "turn round" and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with faith, to demonstrate in philosophy the absolute principles which reconcile all the antinomies, and finally to reveal the universal equilibrium of natural forces, is the triple object of this work, which will consequently be divided into three parts. xii we shall e

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

thoz and book of the witch moon (among others. the left hand path is essentially antinomian practice of self-isolation, development and the strengthening of the psyche via selfdeification. the witch or sorcerer becomes the flesh through which his or her gods manifest, they are isolate and strong in this practice. the danger of goetic sorcery lies in that such antinomian work with angelic (meaning the higher facilities of man) and demonic (representing carnal, earth based and shadowed) spirits opens a doorway in the self that which will either empower the individual or destroy him or her completely. magick is a blessing and a curse depending on the individual and should be approached cautiously. the ritual of the holy guardian angel azal ucel and the invocation of the adversary are solitary

mons is not too far from realistic workings in the present time. 1 luciferian is also relevant to the egyptian god set, sethanic= of set. 2 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 3 the book of thoth weiser publications 15 lucifer is found in the higher octave of the sphere of saturn. this mighty angel4 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean5 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where f

some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 6 baphomet is a magickal transformation of being. baph

THE MAGICIAN S KABBALAH

cells within us to the hierarchy of any organisation or the hierarchy of star systems. during a talk given at the arcane school conference, mark braham phrased it thus "hierarchization is the process through which successive levels of increasing complexity, flexibility, and co-ordination in form, function and behaviour are established, ranging from the relatively simple to the relatively complex" the higher up the hierarchy an item or individual is, the more is their co-ordinating function on a scale of complexity (such as a queen in a beehive, a sun in a solar system, or a company director. this is important to consider in defining which world is to be considered or worked with for the practical kabbalist. it may be that some contemplations or workings are best effected in assiyah or with

of all movement and direction. the emperor is the light of creation which bears one upwards through the letter heh, meaning "window. vi. lovers: operating at the same level as the emperor, but on the other side of the tree, the lovers represent the "impact of inspiration" from binah "understanding. regardie also notes that one interpretation of the card is "the liberating effect of the descent of the higher genius, a specific experience attributed to tiphareth. b. the initiation of the heart ix. hermit: the hermit connects awareness to the expansive force of chesed, love or mercy. the hermit embodies the contemplation of the heart on the mysteries of creation in the inner silence of devotion. as the sufi saying states "the worker is hidden in the workshop. xi. justice: the atu of justice i

netzach. utilising the matrix of binah, and the discriminatory processes of geburah, the sephirah of hod crystallises these energies into definitions and shapes. the internal model of yesod then recognises these definitions and presents them to the perceptions, as best it can to its own limits. it is thus important that the initiate refines both his definitions and his internal model, to reflect the higher sephiroth more accordingly, and become a lightning rod or watercourse for the divine energies to run through without obstruction. in terms of the golden dawn system of initiation, much of the work done at the practicus level of hod is hermetic experimentation in order to define the limits of ones own nature, the possibilities of the environment, and the ranges of actions potential betwe

e limits of ones own nature, the possibilities of the environment, and the ranges of actions potential between the two, but the work of the philosophus in netzach is then to examine this work and remove contradictions thus discovered in the model of yesod. when yesod is thus refined, the "strait way" to tiphareth is accessed, and the whole work is then returned to again, but now in order to allow the higher sephiroth their full expression. hod is spelt in hebrew hvd, heh-vau-daleth, and totals to 15 by gematria. this is also the mystic number of geburah, being the summation of 1+2+3+4+5, and points to a close relationship between the two. the letters of hod are symbolised by the tarot atus of the emperor, the hierophant, and the empress. one could see in this the marriage of the emperor an

em can be expressed differently by different individuals, cultures, and times. yesod, the ego, is the filter by which the system is expressed, and not the root of it. yesod is also the sephirah of our beliefs, both conditioned or adopted, which form the foundations of our psyche and influence our behaviour. as the lower extreme of the tree is approached, the sephiroth tend to merge, as they do at the higher extreme, and so yesod tends to blend into the functions of netzach and hod. for example "you are what you think, or "you are what you feel" both relate to the yesod of hod and netzach. beliefs are relative, and can be utilised as garments and masks as deemed necessary. as crowley says in liber al vel legis "a king may choose his garments as he will, a beggar has no choice" other types o

THE MIDDLE PILLAR

o opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time thoroughly they employed, initiation ceremonies depicted higher self and its rebirth by means of a techrucal and meditation. therein, the higher self was always some sacred figure of the major religions-a man always shown as the son of cod. the essence of these systems was to develop the son w be born in you "look with; thou are buddha" these images could possibly have reference to any we know of. but rather i surmise these refer into conscious operation of a spiritual point equilibrated attitude towards life, an attitude not to

wellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoteric groups do not necessarily have these pillars as part of the temple furnishings (masonic temples, however, do have two pillars) 7. from the neophyte ritual. regardie, the golden dawn, 125. 8. a hindu esoteric text which emphasizes liberation from the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the

animal impulses. on the other hand, the treeoflife 37 the ruach, which is an active thinking principle, we likewise may describe as yang in relation to the yin of the supernals, which are quiet, passive, and hidden behind the scene. malkuth has innumerable other correspondences, but a consideration of these does not at the moment concern us. it is obvious that disorders in the proper function of the higher or interior psychic principles will have their corresponding effect on the body which, as the tenth sephirah, is but the synthesis of the preceding nine. any conflict between parts of the psychic make-up will accordingly present a physical disturbance corresponding in position and intensity to the exact nature of the lesion. by purely empirical methods the ancients developed a vast seri

, and an enhancement of its entire horizon and field of awareness. as the second state of consciousness, it has a correspondence with dreamless sleep. yet even this description is inadequate, for dreamless though its characteristic may be, it is too vital to be defined in so passive a way. in certain philosophic literatures, it is held that sushupti is a state in which even criminals commune with the higher nature, and enter into the spiritual plane. it is said to be the great spiritual reservoir by means of which the tremendous momentum towards evil living is checked. though involuntary with such people, it is constantly salutary in effect. the next level to be considered is comprised of the 4th to the 9th sephiroth inclusive; it is called the formative world or swapna. this is the world

mative world or swapna. this is the world of dreams; it is the level of the instinctual drives and the dynamic urge to expression. its images, the pageantry of dreams and the fantastic adventure of the night, are those supplied by the experience of the day although the dramatization of the actual dream is the exclusive content and prerogative of this plane. where there is an effort on the part of the higher genius or it to transmit noble impulses or inspiration from its own divine realm, the state of swapna has to be passed through. this passage colors the tenor of the impulse, imparting to what may originally have been pure thought and transcendentalism an emotional tone or feeling which is expressed in terms of symbolism. thus whatever ideas are impacted upon our consciousness from highe

THE MOTHMAN PROPHECIES

nd hairy monster activity thereafter. in many instances the witnesses have clearly seen the objects in the process of materialization or dematerialization. a glow is observed first, usually a reddish glow marking the emergence of the object from the invisible band of the spectrum into infrared and then into the narrow band of visible light. or, if the object is passing through the visible band to the higher frequencies it is cyan (bluish-green) before it fades into blue (hard to see at night) and then enters the ultraviolet range. the chills experienced by john flaxton and his group were probably caused by microwaves above the infrared (which produces heat, just as the very cold atmosphere accompanying ghosts is a radiation effect. the absence of any overpowering odor, either sickly sweet

THE PATH OF KABBALAH

in the dark without knowing there is light. the greater the disclosure, the greater the sensation of the creator; the greater the concealment, the greater the sensation of the sitra achra. if the creator is totally concealed in our world, then all our forces turn against him. the truth is that these forces are very weak compared to the spiritual impure forces. our egoism, our evil force is tiny. the higher we climb and the greater the disclosure the creator becomes, so grows the force that opposes the creator. these dark forces continue all the way from this world through the world of atzilut. the pure forces (the creator s) and the impure forces (the sitra achra s) remain parallel throughout the climb from bottom to top. 35 of 273 chapter 1.12 questions and answers question: why study ka

m and can refrain from receiving anything for itself. at that point it nullifies itself completely before the upper light. it is with this degree that the soul enters the world of assiya, the first spiritual world above the barrier. if the soul can overcome its egoism when the light of wisdom shines in it, it rises to the world of yetzira. the greater the ability of the soul to resist its egoism, the higher it ascends in the spiritual degrees, until finally the soul comes to the world of ein sof. a soul is a spiritual entity that reveals its essence only past the barrier and the degrees above it. the desires one works with in the spiritual world are bare, open; they are not clothed in dresses of our world. a kabbalist stops studying our world once in the spiritual 51 of 273 world, and rega

rtain spiritual degree. for that reason, kabbalists are also called one of attainment. one gradually begins to understand that there is no one but him and the creator. his wife, children, his work and his friends, all those are in fact the creator. he is the one standing behind these figures. one s discovery of the creator is called attainment. the clearer the spiritual world becomes to a person, the higher his spiritual degree is considered to be, until he finally realizes that every thing around him is the creator. then he acquires an even more important attainment, being that all his desires, thoughts, feelings and aspirations are also the creator. so where is man here? man is the person who feels all this inside, who reaches this ultimate conclusion that there is none else beside him

be felt as a decline, or a fall. the screen and the light that is received with the intent for the creator will be worth +1 and will be considered an ascent. the distance between 1 and +1 is equal to the size and height of the partzuf. when one completes the first degree, he is then given 2 worth of egoism. that necessitates a +2 worth of screen. this is how the ascent to the next degree occurs. the higher one climbs, the lower he falls, but only in order to rise even higher. malchut of the world of ein sof broke after having failed to receive the light for the creator in the world of nekudim. that was the breaking of the vessels. as a result, the vessels of bestowal and the vessels of reception were mixed, and every egoistic desire absorbed sparks of altruistic desires of the creator, wh

e after having failed to receive the light for the creator in the world of nekudim. that was the breaking of the vessels. as a result, the vessels of bestowal and the vessels of reception were mixed, and every egoistic desire absorbed sparks of altruistic desires of the creator, which enable it to bond with the creator and with spirituality. the greater the task that one is destined to carry out, the higher the vessels he is equipped with and the deeper and higher are his descents and ascents. because of that, we must never judge a person by his acts, because we cannot know what corrections he is currently going through. the best thing to do is have this picture before us: the soil, the earth- is the egoistic level, where we are, and the sky is where the light comes from. if the light has

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

of the nightingale by the rill of life. here as a vision we see a fair form embroidering the web of existence with the flowers that grow on the banks of life fs flowing stream, collecting as she works the stray threads of philosophy, of science, of industry, of war, and of peace; the sweat, the laughter, the tears of existence, to weave them into the great garment of love. this again is the true, the higher love: a thousand years have passed, and yet a thousand thousand; years they are as men count years, and yet we stand and gaze with touching hands and lips immutable as mortals stand a moment; c the universe is one; one soul, one spirit, one flame, one infinite god, one infinite love *mysteries: lyrical and dramatic, vol. i, p. 120. the woman is technically a harlot. truly the poet has h

de of truth flared; gthank god i fve finished with that foolishness! h *alice, an adultery, vol. ii, p. 84. this last line is almost staggering, but such a cruel truth is soon given the lie: gi am a fool, tossing a coin with fate, h says he; and again, gi love you, and shall love you till i die. h gi love you, and shall love you all my life. h gi love you and shall love you after death. h this is the higher love; and so ends one of the greatest poems of true and pure love ever written, musical as the breath of stormy aeolus. fascinated we read its verses again and again, dazzled with their mystic beauty, their harmony, and, above all, their intense human love. as the editor says, those who fail to find religion in such poems must indeed be idiots, idiots who would bowdlerize shakespeare, s

till, i stepped onward. credit me so far! the harlot had my soul: my will, the star! thus i went onward, as a man goes blind, into a torrent crowd of mine own kind; jostlers and hurried folk, and mad they are, a million actions and a single mind.*2 *1. the temple of the holy ghost, vol. i, p. 188 *2. ibid. vol. i, p. 189. as he proceeds along his weary path, he feels a strengthening within him of the higher self, struggling against his desire, again and again every nerve in him cries, ghalt h: at last he reaches the land of lost ideals: the plain is covered with a many dead. glisten white bone and salt-encrusted head, glazed eye imagined, of a crystal built. and see! dark patches, as of murder spilt. ugh! gso my fellows of the quest are sped! thou shalt be with them: onward, if thou wilt!

waters quench it? king shalomeh saith *the temple of the holy ghost, vol. i, p. 192. thus failed the quest, as all quests against love must inevitably fail. a man who truly loves a woman loves her so intensely that all else is as naught; she grows before him gigantic through the mist of his desire, swallowing him up in the affinity of her being. the king fs sword was of little use; the pillar of the higher self lay in the salt-encrusted plains, saline with the tears and sobs of failure; the ring emblematic of surrender, without beginning or end, was emblematic also of the eternality of love, that circling girdle of the world. in gtannhauser h we have a similar idea, though reversed; for tannhauser enmeshed in the web of the venusberg, strives against the sensual to gain a spiritual victor

at others as red, and yet still at others both red and white together, so that the most wise were sore perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the very few who emerged from its clammy darkness purified and sanctified, to soar resplendent into the sunny realms of the higher self; nor did he rest, but entranced in the immensity of hope, rushing on, whirling through the abyss of time and space, he ultimately lost self in the rapture of nirvana. again, in others so subtle is the psychology of sense that this hysterical clinging to the chaste often reacts, hurling its unfortunate aspirant into the arms of lubentina. the lust after god and the lust after man ar

THE TAROT OF C C ZAIN

pale twilight. one of the pyramids, symbol of the twelve houses of the horoscope, is black, representing an ignorant and unspiritual life. the other pyramid is white, symbolizing a life enlightened by science and spiritual wisdom. in front of it is shown a door, or exit, indicating that those thus enlightened are not earth-bound, but pass freely, when their earthly life is completed, to a life in the higher spheres. in the road before the pyramids are two dogs, one white and the other black; while between them, in a circle of white, crawls a scorpion. this dim, moonlight scene represents a seance room, the hidden perils of which are more redoubtable than those to be seen. the false radiance of the moon indicates the glamor that surrounds such an occasion. the good and the bad, the ignorant

as the sacred serpent at its brow to indicate mental fertility. in the center of the wreath is a phallus and a yoni conjoined. this sacred lingha is soaring upward through the wreath, sustained by two wings. the young girl symbolizes purity of life. she is modestly clothed to indicate simplicity of living and moderation in desires. she kneels as she plays the harp to indicate absolute devotion to the higher laws, and prayerful aspirations to live a spiritual life. the harp has three strings, signifying harmony of body, intellect and emotions. the twelve flowers of the wreath above are the twelve zodiacal signs in which all experience is gained. the three blossoms of each flower indicate that both souls, as represented joined in the winged linga, have garnered the flowers of zodiacal experi

THE ABYSS AND TABAET

sions of our vast possibility as living beings. tiamat was betrayed by her child, marduk and was joined with him in battle. in this battle did another plot with marduk to capture and slay her. when she was cut open, the north wind bore her blood to secret places. gunkel and bousset describe that tiamat who was the queen of the abyss and darkness, supported by her infernal spirits rebelled against the higher gods of which marduk was of. tabaet is said to be the name of tiamat, the book of enoch mentions this serpent to not just an abyssic demon, rather a fallen angel who beholds power in the noon tide sun. the serpent later with the use of seduction, tempted mankind to accept the gift of the black flame in the form of an apple, leading to the possibility of mankind being as gods if they cho

THE HOLY BIBLE KING JAMES VERSION

d twenty years old was he when he began to reign, and he reigned sixteen years in jerusalem. and his mother s name [was] jerusha, the daughter of zadok. 15:34 and he did [that which was] right in the sight of the lord: he did according to all that his father uzziah had done. 15:35 howbeit the high places were not removed: the people sacrificed and burned incense still in the high places. he built the higher gate of the house of the lord. 15:36 now the rest of the acts of jotham, and all that he did [are] they not written in the book of the chronicles of the kings of judah? 15:37 in those days the lord began to send against judah rezin the king of syria, and pekah the son of remaliah. 15:38 and jotham slept with his fathers, and was buried with his fathers in the city of david his father: a

build the wall. 4:11 and our adversaries said, they shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. 4:12 and it came to pass, that when the jews which dwelt by them came, they said unto us ten times, from all places whence ye shall return unto us [they will be upon you] 4:13 therefore set i in the lower places behind the wall [and] on the higher places, i even set the people after their families with their swords, their spears, and their bows. 4:14 and i looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, be not ye afraid of them: remember the lord [which is] great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. 4:15 and it came

9 and it came to pass in the fifth year of jehoiakim the son of josiah king of judah, in the ninth month [that] they proclaimed a fast before the lord to all the people in jerusalem, and to all the people that came from the cities of judah unto jerusalem. 36:10 then read baruch in the book the words of jeremiah in the house of the lord, in the chamber of gemariah the son of shaphan the scribe, in the higher court, at the entry of the new gate of the lord s house, in the ears of all the people. 36:11 when michaiah the son of gemariah, the son of shaphan, had heard out of the book all the words of the lord, 36:12 then he went down into the king s house, into the scribe s chamber: and, lo, all the princes sat there, jeremiah page 468 [even] elishama the scribe, and delaiah the son of shemaiah

heir nose. 8:18 therefore will i also deal in fury: mine eye shall not spare, neither will i have pity: and though they cry in mine ears with a loud voice [yet] will i not hear them. 9:1 he cried also in mine ears with a loud voice, saying, cause them that have charge over the city to draw near, even every man [with] his destroying weapon in his hand. 9:2 and, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer s inkhorn by his side: and they went in, and stood beside the brasen altar. 9:3 and the glory of the god of israel was gone up from the cherub, whereupon he was, to the threshold of the house. and he called to the man clothed with linen, which

house; upon the top of the mountain the whole limit thereof round about [shall be] most holy. behold, this [is] the law of the house. 43:13 and these [are] the measures of the altar after the cubits: the cubit [is] a cubit and an hand breadth; even the bottom [shall be] a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about [shall be] a span: and this [shall be] the higher place of the altar. 43:14 and from the bottom [upon] the ground [even] to the lower settle [shall be] two cubits, and the breadth one cubit; and from the lesser settle [even] to the greater settle [shall be] four cubits, and the breadth [one] cubit. 43:15 so the altar [shall be] four cubits; and from the altar and upward [shall be] four horns. 43:16 and the altar [shall be] twelve [cubi

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ngland, among others the duke of norfolk, sir joseph banks, sir william hamilton, sir george beaumont, the marquis of abercorn, lord charlemont, lord dundas, horace walpole, and men of equal prominence. the bold utterances of mr. knight on a subject which until that time had been entirely tabooed, or had been treated in a way to hide rather than to discover the truth, shocked the sensibilities of the higher classes of english society, and the ministers and members of the various denominations of the christian world. rather than endure the storm of criticism, aroused by the publication, he suppressed during his lifetime all the copies of the book he could recall, consequently it became very scare, and continued so for nearly a hundred years. in 1865 the work was reprinted, with an essay add

TYSON DONALD NEW MILLENNIUM MAGIC

ledge from all ages, illuminating it in the light of the learning of his time. over the past five hundred years the universe has changed. natural understand- ing has grown, while spiritual wisdom has all but disappeared. new millennium magic is an attempt to make this ancient art accessible to intelligent modern readers without asking them to compromise either their understanding or their reason. the higher purpose of new millennium magic could not be expressed more clearly than by the words agrippa used in the opening chapter of his work to describe the function of magic: seeing there is a threefold world, elementary, celestial, and intellectual, and every inferior is governed by its superior, and receiveth the influence of the virtues thereof, so that the very original, and chief worker

the element air than the angel, but upon deeper consideration this is not so self- evident. no one who has seen an eagle catch a fish could fail to connect it with water. water is the medium of transmission, the element of formation, and the eagle has long been a symbol for the messenger or herald. air is the element of thought, the product of the impulse begun with fire, and angels are beings of the higher intellect. even with these considerations many occultists still maintain that at some time in the distant past a mistake was made and the eagle and angel were inverted from their rightful places in the zodiac. there is no way to prove or disprove this claim, so it seems best to use the traditional interpretations. in the heavens the four beasts are placed at the corners of the zodiac, e

he cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved in the tarot, about which more will be said later. these four instruments are used in ritual to channel the will through a partic- ular elemental principle and to project it to some point of desire. they work best on the outer circles of being, less well in the higher concerns of the spirit, where concrete forms become redundant. as the magus projects his or her will through the instruments, they act like windows of stained glass, each of a single color that transmits its own wavelength of light. they are most effective when used in the imagination, called the astral world by occultists, especially when they are employed in some material concern. it

equally spacing the points in a circle in preparation for the emanation of the sixth point from the center, the magus achieves the pentagram: spirit (man) it should be pointed out that although the all manifests from the small num- bers to the larger, and thus the small may be considered as closer to the unmani- fest, in magic the numbers are viewed from the perspective of the material world, and the higher numbers are assigned dominance over the lower. the five elements in descending order of authority are spirit, fire, air, water, and earth. this is the natural order they would assume were it possible to mix them and keep them from combining. it follows that the primary way of drawing the pentagram will adhere to this order. a single line is made from point to point and returned to its o

d pleasing balance: the use of the hexagram in ritual is similar to the pentagram, with the provi- so that whereas the pentagram rules the elements-the natural servants of mankind-the hexagram rules the planets-god-forms of considerable potency. although, as atheists boast, humanity did make the gods, it did not make them from nothing but patterned them on the invisible unformed essences that are the higher emanations of the all. therefore, take care to use the hexagram only for noble and unselfish purposes. planetary forces are invoked by drawing a line of psychic fire from the planet's position on the hexagram in a clockwise direction. this line is to be repeated coun- terclockwise in the reflected triangle, beginning at the point directly opposite. for example, to invoke the powers of m

TYSON DONALD SOUL FLIGHT

n by maintaining this fiction of physical shape-changing, the better to awe and control the tribe. the transformation from human to animal forin really takes place on the astral level. the entire astral world is easily molded by the mind, and this applies also to the astral body of the traveler himself. shamans during soul flight do not meet spirits in the ordinary world, but rather they do so in the higher realms in which the spirits dwell. the shaman possesses an extraordinary fiat to travel unhindered between the intermediate human realm and both the higher realm of the spirits and the lower realm of the dead. he does so for the purpose of carrying out the duties of his profession, which is of vital interest not only to the members of his tribe but also to those classes of spirits who a

clan of that spirit, just as the spirit became a part of his clan. if the crops were dying of blight, the game animals had vanished from the usual hunting grounds, or the fish no longer filled the nets, it was the shaman's duty to discover the reason, and to use his knowledge and his connections with both the animals and the spirits to solve the problem. axis of the world access is often made to the higher spiritual via a tree or post that is climbed by means of a spiral series of notches. the notches, called tapti or tapty by the tribes of siberia, are usually seven, nine, or twelve in number, although they may be more numerous. each notch represents a successive heavenly level or plane. seven is the most common division. when we examine theosophy, we will again encounter this concept of

from hours to centuries, and may rise or fall on the planes as they become more or less advanced during their residence "the average man has by no means freed himself from all lower desires before death, and it takes a long period of more or less fully conscious life on the various subdivisions of the astral plane to allow the forces which he has generated to work themselves out, and thus release the higher ego''97 96. leadbeater, astral plane, 24-5. 97. ibid, 39 84 soul flight departed souls who were very attached to worldly matters are apt to remain for an extended term on the sixth level, which closely resembles the material world and allows them to most easily interact with the still-living human beings that they knew during life. those advanced enough to turn their backs on material e

, and so on that bound a soul to the lower astral levels. as the soul at last rises, these are cast off, or torn away, and retain the lower aspects of human personality. for a period of time they persist, and often appear to mediums at skances, where they are mistaken for the actual souls of the dead. blavatsky referred to this as the spook body "our theosophists know well enough that after death the higher manas unites with the monad and passes into davachan, while the dregs of the lower manas or animal mind go to form this spook."98 the shells are less animated than the shades, and are merely the final remnants of those who have passed through the astral planes on their ascent to heaven after death. shells retain no consciousness, and nothing resembling the genuine personality. they are

uman beings are enabled to travel the astral planes. just as, after death, the human body decays and eventually falls to nothingness, so theosophists believe that the etheric and astral bodies also break down and fall to nothing with the passage of sufficient time. the body of flesh is the first to disappear, followed by the body of the etheric, and then by the body of the astral, and so on up to the higher bodies. theosophists believe that the etheric body is able to separate from the physical body during life no more than a couple of feet. it is connected with the physical body by its own cord that has very little elasticity. it cannot travel far from the physical body.lo4 during the seance, it is the etheric body that becomes visible near the trance medium. it is always seen hovering ne

TYSON DONALD THE MAGICAL WORKBOOK

he yogi tends to work inwardly, focusing on the body, whereas the magus directs the will outwardly upon the objects of the greater world. this apparent distinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emo

ose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so that they appear to be materially present before the sight. on the spiritual level words and symbols of power constrain spiritual intelligences to fulfill the will of the magus as faithful servants. none of these aspects is less important than any other. they all work together to accomplish the higher purpose of self-mastery. the magus not only makes his body and mind his ritual tools, he makes the entire universe his instrument of transformation. the serious student of western magic soon finds that life itself is a ritual working that must be completed-it is merely of question of doing it well or doing it poorly. no one would expect to build up their body without daily exercise, or

n magic, including the analysis of the personality and health, both mental and physical, of other indviduals. the distant blue-white star symbolically represents the highest sphere of creation, kether, and the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms god the father; tiphareth is the seat of the higher self, in christian terms aura awareness 85 christ, the messiah. kether energizes tiphareth through a direct, vertical descending channel. it is not possible to astrally rise up in awareness to kether, but by visualizing this ascent, it becomes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these

piritual intelligences, such as any angels or deities that you may subsequently invoke, to locate your presence. centering in one form or another should be done at the opening of most rituals. the cross is a symbol for the earth. by making your body into a cross, you momentarily become the earth. the star within the sphere of the heart-center is a symbol for the creative, empowering source within the higher self of the individual. by identifying yourself with the star through centering, you momentarily become the spiritual center of the universe. each human being resides at the center of his or her own universe, and indeed can never leave it, but this truth is usually veiled by the distractions of material existence. centering reminds us that we are always at the center of everything, in p

east yellow, that of the fiery south red, that of the watery west blue, and that of the earthy north green, but this distinction was not made in the golden dawn documents. when the pentagram of earth is employed alone to invoke the four archangels, it should be understood that it invokes the guardians of the quarters in their lower, more material guise, not in their higher, more spiritual nature. the higher elemental energies of the archangels are invoked by the supreme invoking ritual of the pentagram (see exercise 39. the founders of the golden dawn provided this ritual of invocation and banishing to new initiates in the order because the simple act of going through the steps, even when there is little or no understanding of their meaning, awakens awareness of occult forces. in the begin

TYSON DONALD THE POWER OF THE WORD

have claimed, and continue to claim, possession of the single, true esoteric pronunciation. early in the present century, it was recorded (montgomery, journal of biblical literature xxv [19061, pp. 49-51) that the modern samaritan priests use the form yahweh or yahwa. kabbalists have always maintained a knowledge of the name that has been handed down from master to disciple through the centuries. the higher degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of different mystical pronunciations

he first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent power, it cannot receive its own unique letter but must be given the second he, which has already acted in the higher process of creation as the first he and now manifests itself in the fulfillment of malkuth. as the first he was the mother, so the second he is the product of the mother, and is her earthly reflection, the daughter. the complete tetragrammaton also plays an essential part in the process of zimzum (contraction) that takes place before the first emanation from the limitless void of non-be

dentity of that god by assuming its god-form. if we fail to do this, the name of the god will lack authority. it will remain merely a word. the spirits we seek to command will laugh at us for our audacity and credulity, and will either ignore us if they are higher spirits, or toy with us for their own amusement if they are low spirits. that is why so many contacts in magic are with vulgar spirits-the higher spirits are not compelled to attend by the authority of a name of power, and they have enough decency not to come to the circle merely to annoy and confuse us. when using the wings of the winds, we must command them by the authority of a higher spiritual power. since these are extremely potent angels who surround the throne of god itself, our choices are limited. we might command them b

UNLEASHING THE BEAST

100 times as much as i do abut tantra. but i do not advise it."xcv for curwen claimed to have a recipe for preparing the prized "elixir of life" that was far superior to that of the o.t.o: there exists a document compiled by curwen's erstwhile guru, a south indian tantric. in it appeared an adverse criticism of crowley's attempts at preparing the elixir of life in the instructions which accompany the higher degrees of the o.t.o. there is no comprehensive account of the critical role of the kalas or psycho-sexual emanations of the woman chosen for the magical rites..the o.t.o lacked some vital keys to the real secret of magick which crowley claimed to have incorporated into the higher degrees. curwen undoubtedly knew more about these matters than did crowley.xcvi but regardless of crowley's

estraints of the victorian world in which he was raised, crowley made it his mission to shatter the boundaries of conventional morality in order to liberate the supreme freedom of the individual self. thus "the qualities which have made a man, a race, a city, a caste, must be thrown off. all moral codes are worthless in themselves."cii in place of the emasculated morality of christ, he celebrated the higher morality of the will, a virile, phallic power that bursts through the narrow boundaries of conventional morality "the love of liber legis is always bold, virile, ecstatic, even orgiastic. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will."ciii as we see in the vow to be taken by his partners in sexual rites, crowley's magical work dem

VOX SABBATUM

c lore, being a bird which fell with azazel to earth as shaitan s bird and in zoroastrian lore as ahriman creating the peacock to show that he could if he wished create beauty but chose darkness. the peacock angel, known as malak (meaning king, a word associated with sufi) and tauus (peacock) represents shaitan or azazel the fire djinn. the term angel is accordance to such lore is that angels are the higher aspect, or faculties of man. the symbol of the snake is blackened with soot. the word itself holds a key to its meaning, black is from the word fehm (which means charcoal) and is related to the arabic root fhm, being wisdom or knowledge. the black snake and peacock represent the wisdom of life. then the great lord, malak tauus, said to the angels, i want to create adam and eve and make

those who you make reference to regarding the rite must never know the depth of the rituals, as they are meant to be kept from prying eyes, and such rites are self- transformative, therefore of the highest significance as means of self- deification. luciferian sabbat the luciferian sabbat is best described as high sorcery and angelick magick. it illuminates and stimulates further the imagination, the higher faculties of man and woman. such a sabbat differs from the infernal sabbat in that it is more aethyr or astral based, air and dreamlike space. the luciferian sabbat is the gathering of spirits and the psyche set free; liberation and being within the very circle of leviathan, the crooked serpent of ageless existence. lucifer is the model of the celestial or sometimes called empyrean rite

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

nifica que en la edad madura vibra en nosotros la ant tesis del ciclo sexual en que nacimos. entonces nos sentimos sexualmente estimulados. comprendemos por qu los hombres y mujeres de cuarenta a os est n realmente maduros para trabajar en la gran obra y los sentimientos sexuales son m s vigorosos en sta edad. 73 light and consciousness light and consciousness are two phenomena of the same thing. the higher levels of christic consciousness we develop the more levels of light we attain. the planets are gradually absorbing the christic consciousness of the sun. thus when the planets of our solar system have integrally absorbed the divine solar consciousness, then life, light and heat will no longer occupy only the astronomical place of the sun, but the entire solar system will then shine lik

WESTERN MANDALAS OF TRANSFORMATION SR AL

nt. many who have studied psychic sciences will have noticed that in any kind of psychic phenomenon, such as divination, visions, channeling, dreams, etc, there may occur a plethora of images which have multiple meanings and which are, in turn, frequently misunderstood, misinterpreted or misconstrued by the conscious mind. these problems can be more easily solved by calling upon the assistance of the higher self, or holy guardian angel (a relationship we will devote considerable time to in chapter two, for greater understanding. once this relationship is formed, it acts both as a filter and as a vehicle for transformation. symbols have many layers of meaning. one vision or dream symbol may have ten different kinds of interpretation. a classic visionary experience (such as ezekiel or revela

d qabalistic tradition and incorporating newer experiments using tattwas and talismans as meditation mandalas, many amazing results can be achieved. chapter 2 getting started for he hath given his angels charge over thee; to keep thee in all thy ways .psalm 90: 11 before you embark on a serious talisman-making adventure, it is good to have a guide. for our purposes, we will identify this guide as the higher self or the holy guardian angel, to distinguish it from what is commonly referred to as "spirit guides" i highly recommend that you pause and ask yourself if you have a relationship with your holy guardian angel that is qabalistically based. in other words, if you already have a clear sense of the name, colors, tones, and other correspondences connected with this entity, fine. if not, y

, represented by a square or a cross. it characterizes the created, extended world of natural forms. the cross is a coordinate which defines and limits a plane. it again represents the duality of the physical plane: light and dark, spirit and matter. the tau cross in qabalah is the special seal or sign of redemption, the spirit crucified to matter and transforming it. four symbolizes the unity of the higher and lower worlds, integration and equilibrium. it finds expression in the four elements, the four directions, and the four seasons. in qabalah it is a very sacred number because the most holy name of god, ihvh, or the tetragrammaton is composed of four letters. on the tree it corresponds to chesed, or jupiter, the mundane chakra. four is the number of justice and reciprocity, echoed in

outer vehicle of personality. it is truly untouchable. it can never be defiled (true and invisible rosicrucian order, p. 126. the full realization of this symbol, however, belongs to the age of aquarius, into which we are just entering. another important correspondence that belongs to this kamea is the magical word qol (qvl, which also has a value of 136. this is really the voice of intuition, or the higher self, or h. g. a. in case's interpretation, it is represented by the hierophant, which is, as we have noted, the sixteenth path. this path belongs to the grade of magus, or the exempt adept who has "so perfected the organization of his vehicles of consciousness that there is no obstruction between him and his communication with that one teacher (ibid, p. 286. qol forms a simple sigil li

ost important functions of moon consciousness, according to case. the moon key in the tarot (see figure 11-e) is called the corporeal intelligence (qoph) because it organizes the millions of cells of the figure 11-e figure 11-f figure 11-g figure 11-h figure 11-i physical organism. it is related particularly to the medulla oblongata, which governs all the autonomic functions of the body and links the higher brain centers to the spinal cord and the rest of the body. yesod is the vital seat or foundation of this autonomic consciousness which governs the functions by which we live, such as respiration and the heart. the number 369 is the number of the addition of any row in the kamea and also the number of the spirit, chasmodai. it is a name whose sigil is often misdrawn, as we saw in chapter

WICCA WITCHCRAFT TODAY

ts, the orphic centring round zagreus and celebrated at agrai, a suburb of athens, and termed "the lesser mysteries, and the eleusinian centring round demeter and kore, celebrated at eleusis itself and termed "the greater mystery. the former were the necessary preparation for the latter; they conferred the palingenesis in zagreus, the new life which rendered the initiated worthy to have access to the higher teaching of the great mysteries 'protected by the state, glorified by artists and poets, they were the centre of greek life and flourished uninterruptedly from the eighth century b.c. to the year a.d. 396 when eleusis was destroyed by mobs of monks. the secrets, protected by law, were respected; we know as little of the lesser mysteries as we do of the greater, that supreme vision which

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

monks, are not to be practiced by one who has gone forth from the world. what are the two? that conjoined with the passions and luxury, low, vulgar, common, ignoble, and useless; and that conjoined with self-torture, painful, ignoble, and useless. avoiding these two extremes the tathagata has gained the enlightenment of the middle path, which produces insight and knowledge, and tends to calm, to the higher knowledge, enlightenment, nirvana. and what, monks, is the middle path, of which the tathagata has gained enlightenment, which produces insight and knowledge, and tends to calm, to higher knowledge, enlightenment, nirvana? this is the eightfold way: namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. th

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ition of temple work. prominent among these were eliphas levi, ragon, kenneth r. h. mackenzie, author of the masonic encyclopedia and frederick hockley, possessed of crystal vision whose m.s.s. we highly esteemed. these and other adepti received their knowledge and power from predecessors of greater imminence and have handed down to us this doctrine and system of theosophy and hermetic science of the higher alchemy from a series of practical investigations whose origin is traced to the fratres rosae crucis of germany, which association was founded by christian rosenkreuz about 1398. he and the theologian, valentine andrea, have left us, in the works published about 1614, an account of the exoteric arrangements of the rosicrucian society. it seems likely it was andrea who published in 1614

ose the fact that the pupils were partly ignorant of the true mysteries, a notable example of which is seen in the use of the words konx om pax, of which they knew not the meaning, the words being the greek imitation or translation of really ancient egyptian words, whose meanings has been kept secret for centuries. hence the 0=0 grade is found to possess egyptian characteristics and symbolism and the higher grades will reveal the source of much of the culture and illustrate the language of eliphas levi, through whose adeptship the study of occultism has been popularized. the first order is a group of four grades of which neophytes are admissible when approved by the g.h. chiefs after showing themselves possessed of sufficient aptitude and knowledge. beyond the above, there are three grades

iad of the sephiroth and are shrouded and unapproachable to the profane and to all others but the chiefs of the adepts. in case of a vacancy in this order, the chief most learned adept obtains by decree the well-earned award. the scheme of the g.d. then is formed upon the type of the decad of the sephiroth, the ten emanations of deity as figured in the qabalah whose professors were illuminated by the higher magic of the ancient world. the grades of the first order will be found to be hebrew in design and tendency; and inasmuch as the influx of time brought on the revelation of the christos, the tiphareth, the beauty of microprosopos, christian design is reflected in the higher degrees. the neophyte grade and the 1st, 2nd, 3rd and 4th grades, which this present isis urania temple is authori

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

he pupils was also a marked feature of the school; hence their saying, my friend is my other self, has become a byword to this day. the teaching was in a great measure secret, and certain studnumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ies and knowledge were allotted to each class and grade of instruction; merit and ability alone sufficed to enable anyone to pass to the higher classes and to a knowledge of the more recondite mysteries. no person was permitted to commit to writing any tenet, or secret doctrine, and, so far as is known, no pupil ever broke the rule until after his death and the dispersion of the school. 14. we are thus entirely dependent on the scraps of information, which have been handed down to us from his successors, and from his and their

ns with the great first cause, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the one, and ends only with the naught or zero--symbol of the infinite and boundless universe. isis unveiled, vol. ii. 407. tradition narrates that the students of the pythagorean school, at first classed as exoterici or auscultantes, listeners, were privileged to rise by merit and ability to the higher grades of genuini, perfecti, mathematici, or the most coveted title of esoterici. 16. part two numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter two pythagorean views on numbers he foundation of pythagorean mathematics was as follows: the first natural division of numbers is into even and odd, and even number being one, which is divisible into two equal

ila to scorpio is a rosicrucian secret. one of the abstruse dogmas of the kabalah concerns the four worlds of emanation; atziluth, briah, yetzirah and assiah. these are not worlds in any ordinary sense, but rather planes of development and existence, the former the most diaphanous and exalted, the others becoming more and more concrete and manifest. the ten sephiroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and number. man displays 4 evil tendencies, one in opposition to each of these 4 worlds. an evil inclination, evil thoughts, evil words and evil actions (isaac myer. vulcan gave apollo and diana arrows on the 4th day of their nativity. this say, sir thomas browne, is the gentile equivalent to the creation o

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

matter, stoop not down for its splendour is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have been uttered: but to such as by purification and the practice of virtue rendered themselves worthy, encouragement was given, for, we read "the higher powers build up the body of the holy man" the law of karma was as much a feature of the chald an philosophy as it is of the theosophy of today: from a passage in ficinus, we read "the soul perpetually runs and passes through all things in a certain space of time, which being performed it is presently compelled to pass back again through all things and unfold a similar web of generation

pure vulgarity. a picture which to the cultured eye beautifully portrays a given subject, nevertheless appears to the savage a confused patchwork of streaks, so the extended perceptions of a citizen of the universe are not grasped by those whose thoughts dwell within the sphere of the personal life. the road to the summum bonum lies therefore through self-sacrifice, the sacrifice of the lower to the higher, for behind that higher self lies the concealed form of the antient of days, the synthetical being of divine humanity. these things are grasped by soul; the song of the soul is alone heard in the adytum of god-nourished silence! 8 of 13_ notes* this powerful guild was the guardian of chald an philosophy, which exceeded the bounds of their country, and diffused itself into persia and ara

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

om past to future as well as the hierarchical alignment of space from top to bottom. hence we first attain the consummate concept of that first nature. a life that eternally circulates within itself, a kind of circle because the lowest always runs into the 40 chapter one highest, and the highest again into the lowest. there is neither a veritable higher nor a veritable lower, since in turn one is the higher and the other is the lower. there is only an unremitting wheel, a rotatory movement that never comes to a standstill and in which there is no differentiation. even the concept of the beginning, as well as the concept of the end, again sublimates itself in this circulation. since it did not begin sometime but began since all eternity in order never (veritably) to end, and ended since all

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

i walk unto the umbrarum rex, the kingdom of shades and the ghost roads- open the gates unto me! guardian of flaming sword and corpse-king of the scepter- open forth the anubian way to me! i behold the center of the eight- rayed black sun- my essence unto seth! azal'ucel! i invoke the bornless baphometic spirit of fire *what is the holy guardian angel- sabbatic familiar- angelic familiar -this is the higher self, what aleister crowley called the true will. the goal of the magician is to create what are twin vessels or pots which contain a solar and lunar essence. the lunar is created first, the contents are based on the sorcerers choice, but generally involve blood, grave soil, semen or sexual fluids (menstrual blood if female, sigils which are created based on a demonic aspect, ect. it is

ay on how the sigils of luciferian transference hold a demonstration in ones personal life. luciferian transference the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the f

ted book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via

front of you while focusing on the body of light..the first process is control. find a comfortable place, sit and begin to slow your breathing and heart rate. when you have done this, close your eyes and focus on moving upwards. visualize which aethyr you to ascend to, your place of mental creation or enochian aeythr. the celestial or aeythric sabbat may be attended in this way..when focused upon the higher and lower octave of saturn also the 17 celestial or infernal sabbat envision the light of the higher octave, azal ucel, the sabbatick initiator. it is essential for the magician to visualize this fire, but then envision the flame within he or she will then be the bearer of this flame the fire of the higher octave is the aethyric and astral plane of lucifer, and all magickal work should

e bearer of this flame the fire of the higher octave is the aethyric and astral plane of lucifer, and all magickal work should be developed and guided by this light, known as the holy guardian angel of initiatic guide. even when one works in the dark light of saturn, or more infernal planes and regions, one must be guided by his or her initiatic angel, the holy guardian angel..algol may encompass the higher and lower octave, the isolated god of storms, desert and chaos. the algol sigil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifi

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

there was a time when, to practice high magick, it was necessary to apprentice oneself to a master magician, or mage, and to spend many years studying and, later, practicing. throughout the middle ages there were many high dignitaries of the church who engaged in the practice of high magick. they were the ones with both the wealth and the learning. high magick is the transformation of the self to the higher self. some aspects of it also consist of rites designed to conjure spirits, or entities, capable of doing one's bidding. motive is the driving force of these magicks and is critical for success. in recent years there has been a change from the traditional thoughts regarding high magick. the average intelligence today is vastly superior to that of four or five centuries ago. minds attune

to visit each of the aethyrs; his adventures were later recorded in his book the vision and the voice. however, the 30 aethyrs were a subject the golden dawn covered only briefly in the order's enochian papers. according to taylor, the information on the 30 aethyrs included in "the concourse of the forces" was nothing but an introduction. more detailed information was reserved for the members of the higher grades. on the twelve tribes lecture the mathers lecture on the twelve tribes given in this chapter differs slightly from the one published by r. a. gilbert; primarily in the enochian associations given at the start of the discussion of each tribe. garstin considered this lecture very important, as each tribe governed certain groupings of governors. the enochian names show that mathers

nd condition of all things. whose satisfaction, glory and renown, although it had beginning, yet can it not, neither shall it have ending. he that measureth said, and thou was the end of his workmanship. thou art like him and of him: yet not as partaking or adherent, but distinct in one degree. when he came, thou was magnified by his coming and aft sanctified, world without end "the highest life "the higher life "the lowest life is measured by your hands "notwithstanding thou art not of thyself: neither is thy power thine own: magnified by his name, thou art in all: an all hath some being by thee: yet thy power is nothing, in respect of his power, which hath sent thee. thou beginnest new worlds. new people, new kings and new knowledge of a new government. and hast said to me: thou shall wo

ee used for his private notes, but this is not enochian. 138 139 140 141 grade of 7=4 in the stella matutina, a crystal is used for this type of work. although no papers were given out on it, it would be a fair comment to say that felkin, guided by westcott, was planning to add other enochian dimensions to the stella matutina. for some reason these were never incorporated into the study course of the higher grades, though some of the higher grades were written for it, as these tablets of westcott's suggest. the only other explanation i could give is that this was one of those "unofficial" golden dawn papers that were often handed around to members. the enochian vocabulary, published in my secret inner order rituals of the golden dawn, is one such example, and dozens of alchemical and old g

nd their functions which have been attributed to the etheric body. the astral/emotional body is the third body. its function is to bring our emotions to the mind and to the physical body. scientific evidence of this body has been given by dr. robert morris and dr. karl osis. the fourth body is called the mental body. this body is where all of the intellectual work occurs. the fifth body is called the higher mental body and contains a refinement of the intellectual capacity. the sixth body is often called the causal body, which contains a more refined process of the subject. the seventh body is called the spirit or spiritual body. it operates on a level that is extremely high and directly out of our reach. just after i received the 6=5 grade from jack taylor, he sat me down in his room one

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

equent meetings with felkin, the "muminanti" agreed to give him associate membership with a person whom he nominated to be sent to europe to attend the various meetings. these meetings and the brief opening and dosing ceremonies that felkin witnessed were the ones he related to his english temples when he attended. felkin assumed that this was the third order, and being admitted, they could claim the higher grades. on his return to england, felkin started up correspondence with brodie innes (in or around 1913, who replied "i have stacks of mss. and teachings going to far further lengths than i used to think possible "among these manuscripts, to felkin's surprise, were the 6=5 and the 7=4 grade ceremonies of mathers (brodie imes was now 7=4 under mathers, along with mrs. rand and other a.o

d the tablets 8. notanda 9. introduction to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. enochian chess papers 15. instructions for making an enochian chess set 16. watch tower ceremony 17. equinox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, th

s being so, it may be noted in passing that the two preceding epochs, may be attributed by the sequence of comparison to the grades of 6=5 and 7=4 respectively: the former, a degree of death and solemnity referring to the precedent stage of obscuration, during which silent study and meditation may be considered as the typical condition. the latter, the grade of adeptus exemptus, being referred to the higher and more exalted rank and attainments of he who founded the rosicrucian order as a new formulation of the occult philosophy or wisdom religion which, we cannot doubt, has never been entirely absent since the manifestation of the human intellect with a capacity for the apprehension of things divine. on comparing the esoteric historical account given in the fama with that contained in our

the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the kings of edom. these latter repres

f; it will be observed that the cutting off by the serpent is between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesser form of good: a limiting, restricting and binding force without which you cannot have form on the higher planes. it is only in the worlds of yetzirah and assiah that the analogue of this principle becomes absolutely evil. this idea was first expressed by the gnostics, when they said that achamoth attempted to comprehend the pleroma, but could not understand it, and from the grief of her were formed the demons and evil spirits. if therefore we seek to institute an analogy concerning the mic

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